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^y  / 


CHRIST, 

THE 

King  and  Witness 


o  F 


T  R  U  T^H, 


AND 


The    Nature,    Excellency, 

and  Extent  of  His  Kingdom,  as 
founded  in  TRUTH,  and  only 
promoted  by  it. 

In  feveral  Discours  e  s 

ON 

Chrift's  Anfwer  to  Pilate.  Joh.  1 8.  ^  - 


-r 


By  Solomon /V^iiliams^  A.M,' 

Paflor  of  the  firft  Church  in  Lebanon. 

■ . —  '•* 

Joh.  vii.  3.  And  this  is  Life  eternal^  that  they  might  kno'Sb'  ' 
Thee,  the  only  true  GOD,  and  Jesus  Christ  whom  Thou  ' 
haft  fent. 

Magna  eft  Veritas,  &  Praevalebit. 


\     BOSTON,    Printed   by  Rogers  and  Fowle,    for 
^'-      .    D.  HENCHMAN   in  Cornhill     1744, 


\  K 


/ 


CONTENTS. 

SERMON     I. 

CHRIST borntobe  a  King.  Pag.  i 

SERMON     II,     III. 

CHRISTs  Witnefs  to  the  Truth,  20 

SERMON     IV. 

CUR  IST's  Kingdom  is  in  the  Souls 
and  Confciences  of  Men.  62 

SERMON     V. 

The  Way  to  promote  the  Kingdom  of 
C  H RiS  T^  is  by  the  Evidence  of 
Truth  to  the  Minds  of  Men.        %6 

SERMON    VI,   VII. 

All  regenerate  and  renewed  Souls  are 
the  Subjeas  of  CHRIST,     in 


p;^   By  Reafon  of  the  Author'sDiftance  from 
thePrefs  thtkE?^rors  have  efcap'd^which 
:  the  Reader  is  defir'd  to  corred. 


page  9.  Tine  7.  for  4  read  3d.  P.  14.  1.  21.  nay  r.  they.  P.  24.' 
1.  7.  from  the  Bottom,  for /////^  r.  tittle,  P.  26.  1.  11.  forfa- 
^edr.  loved.  P.  44, 1.  25.  forLightr.  Life:  P.  4^.  1-  S.  for  a^ 
g^eed  r., argued.  P.  60.  1.  12.  from  the  Bottom,  r.  it  is  not,  P, 
75.  1.  4.  r.  Coram  nonjudice,  P. '94.  1.  15.  from  the  Bottom,  r. 
Volunteers,  P.  98.  1.  7.  from  Bottom,  r.  Polytheifm.  P.  118. 
1.  II.  from  Bottom  dele  xhtkcond^now,  P.  122. 1.  3.  r.  appear 
1.  19.  r.  Prevention.  P.  124.  1.  3.  from  the  Bottom,  for  ^^j  r. 
fees. 


Christ  born  to  be  a  King* 


% 


^VTHS(5L0GlCiLJf 


JOHN    XVIII.  37. 


-"^ESUS  anfuDcredy  Thou  fay' ft  that  I  am  a  King.  To  this 
End  'was  I  born,  and  for  this  Caife  came  1  into  the  JVorldy 
that  I  [hoiild  bear  JVitnefs  unte  the  Truth.  Every  oiietffat  is 
of  the  Truth  heareth  my  Voice, 


|T  is  obferved  by  feme,  that  this  Evangelifl  St. 

Pi8^  John  has  recorded  little  of  the  Hillory  of  our 
1 18^  blelTed  Saviour,  only  fo  far  as  was  requifite  to 
'  "'  "  '  introduce  his  Difcoiu'fes.  But  now  the  Time 
il^HSSI  ^^'^^^  "^^^'  -^-^^  Jesus  mufl  die,  he  is  very  par- 
tidular  in  relating  the  Gircumftances  of  hisSuf- 
ferings,  and  fome  of  thofe  Gircumftances  which  the  other 
Evangehfls  had  omitted;  efpecially  his  Sayings,  the  precious 
Words  which  dropped  from  his  Mouth.  This  Ghapter  re- 
lates how  Christ  wasarreded  in  the  Garden,  and  furrendred 
himfelf  a  Prifoner,  though  he  let  them  fee  by  fmiting  them. 
to  the  Ground,  how  eafily  he  could  have  llruck  them  dead 
by  his  Word,  or  have  had  more  than  twelve  Legion  of.  An- 
gels from  Heaven  to  defend  him.  Here  we  are  told  how 
he  was  abufed  in  the  High  Priefl's  Court,  and  how  Peter  in 
the  mean  Time  denied  him,  to  the  27th  Verfe  ,•  and  then 
how  he  was  pfofeeuted  before  Pilate^  examined  by  him  and 

B  put 


2  CHRIST  horn  ta  he  a  Ki};g.  Serm.  L 

piit  in  Eledion  with  the  famous  Robber  ij^r^Z'Z'^j-,  for  the  Fa- 
vour of  the  People,  and  loft  it.  The  28th.Verfe  begins  the 
Account  of  his  Arraignment  before  Pilate  the  Roman  Go- 
vernour,  in  the  Frctioriitm. 

I  pafs  over  the  Policy,  Induflry,  Superftition  and  vile 
llypocrify,  obfervable  in  the  Profecution  of  him  by  the 
chief  Priefts  and  Elders.  In  the  Profecution  Pilate  demands 
the  Accufation,  or  Inditement  ;  and  the  chief  Priefls  in  a 
proud,  uncivil,  fpiteful  and  malicious  Manner,  demand  Judg- 
ment againll  him  without  an  Accufation,  as  if  their  deliver- 
ing a  Perfon  up  under  the  odious  Name,  and  general  Cha- 
racter, of  a  Malefa6tor,  were  Sufficient  for  the  civil  Magiftrate 
to  ground  a  judicial  Se'htence  upon.  Pilate  remanded  hini 
to.  their  own  Court  to  be  tried  and  fentenced  there ;  and  this 
Banter  fomewhat  tamed  their  Pride,  and  they  are  forced  to 
own  they  had  no  A.uchority  to  judge  him.  Whereupon  we 
have  Pilatis  Conference  with  him.  He  is  fet  to  the  Bar 
and  examined,  and  has  a  Quefhion  put  to  him  with  aDefign 
to  enfnare  him.  Jrt  thou  the  King  of  the  Je-ws  ?  That  King 
who  has  been  fo  much  talked  of,  ind  fo  long  expected  : 
The  MefTiah.  Chrift  anfwers  this  QLieltion  with  another, 
not  for  Evafion,  (fays  Mr.  Henry)  but  as  an  Intimation  toPf- 
Iciteio  confiderwhat  //^  did,  and  upon  what  Ground  he  went, 
Ver.  34.  Pilate  refents  this  Anfwer,  and  takes  it  very  hei- 
nouily,  as  we  fee  Ver.  35.  And  put  another  Qiieftion  to 
him  more  general-  ;  JVhat  hajt  thou  done  ?  that  thine  own 
Nation,  and  particularly  the  Priefts  are  fo  violent  againft 
thee.  Chrift  in  his  ncxp  Reply  gives  a  more  full  and  dire6t 
'AnCwev  to  Pilate's  former  Qiieftion,  explaining  in  whatSenfe 
he  was  a  King,-  notfuch  aKmg  as  was  any  Ways  dangerous 
to  the  Roman  Government.  Not  a  fecular  King ;  for  his 
Kingdom  was  not  fupported  by  fecular  A6ts  and  Powers, 
which  he  gives  as  an  Evidence  of  the  fpiritual  Nature  of  his 
Kingdom,  \^er.  3(5.  Hereupon  Pilate  does  in  the  Beginning 
of  the  Verfe  wherein  is  my  Text,  further  and  more  plainly 
put  the  Queftion  to  him  ;  Jrt  thou  a  King  then  ?  Thou 
fpeakeft  of  a  Kingdom,  art  thou  in  any  Senfea  King  ?  And 
what  Colour  haft  thou  for  any  fuch  Claim?  In  my  Text, 
the  Words  which  follow  Pilate\  Qiieftion,  and  are   Chrift's 

Anfwer 


Serm.  I.  CHRIST  born  to  he  a  Kii^G,  3 

AnAver  to  it,  we  have  that  good  Confefilon  which  the 
Apoiile,  I  Tim.  6.  3.  fays,  Our  Lord  J  ejus  Chri ft  mtnejjed  be- 
fore Pontius  Pilate,  Thou  fciyjt  that  I  am  :  a  King,  1.  e.  It 
is  as  tliuLi  fay'il;  I  am  a  Kmg.  The  Words  are  an  Ile- 
braifm,  implying  a  Grant,  or  ConcelTion  of  the  Qaeftion. 
Thou  fay '11  that  which  is  true,  for  1  am  a  King.  1  he  hke 
we  have  Matth.  26.  64.  compared  with  Mark  14.  62.  It 
is  as  thou  fpeakeft,  or  I  am  what  thou  haft  named,  AKing.-- 
The  Meifiah  was  expe6led  under  the  Chara6ler  of  a  King. 
Meffiah  the  Prince.  And  our  Saviour  having  own'd  to  Caia- 
phas  that  he  was  the  Chrift,  would  not  difuwn  to  Pilate 
that  he  was  a  King.  He  would  not  fcem  to  be  inconfiftent 
with  himfelf---But  he  explains  himfelf  and  iliews  how  he  is 
a  King.  As  he  came  to  bear  Witnefs  to  the  Truth.  He 
rules  in  the  Minds  of  Men  by  the  Power  of  Truth.  The 
Foundation,  and  Power,  the  Spirit,  and  Genius  of  the  King- 
dom of  Chrift  is  Truth.  '  He  conquers  by  the  convincing 
'^  Evidence  of  Truth,  he  rules  by  the  commanding  Power 
'  of  Truth  ;  and  the  Subje6ls  of  his  Kingdom  are  thofe  that 
'  are  of  the  Truth.  All  that  are  in  Love  vvadi  Truth  'will 
*  hear  the  Voice  of  Chrift,  and  own  him  as  their  King.'' 

As  God  fliall  enable  me  1  Ihall  difcourfe  on  the  Words  under 
the  following  Obfervations. 

1.  Jefus  Chriflwas  born,  and  came  into  the  WorldtoheaKing^ 

2.  This  King  came  to  bear  Witnefs  to  the  Truth. 

3.  ChrifPs  Kingdom  among  Men  is  in  their  Souls,  and  Confci- 
enceSy  and  has  nothing  to  do  ivitb  their  Bodies  but  by  them. 

4.  The  Kingdom  of  Chrift  can  be  promoted  no  other  Way,  but 
by  the  Evidence  of  Truth  to  the  Confciences  of  Men. 

5.  Eve^-y  one   'xho  is  of  the  Truth,  or  every  renewed  :^/i  en- 
lightned  Soul,  is  a  Subjed;  of  Chrift  and  mil  hear  his  Poke, 

I .  Jsfus  Chrift  ij^as  horn  and  came  into  the  World  to  be  q  l^tfig^, 

1  wo  Propofttions  are  included  in  this  Obfervation  Vfeich 

may  be  diftin6lly  confidered,  viz.  *"*'" 

1.  !fefus  Chrift  is  a  King. 

2.  To  this  End  nxias  he  horny  and  came  into  the  pp^orhl 


I .  Jefus  Chrift  is  a  King 


B  %  Before 


4  CHRIST  horn  to  he  a  King.  Serm.  L 

Before  I  fpeak  of  the  Kingdom  ofChrid  here  intended,  it 
inufl  be  premifed.  That  Chrill  is  by  Nature  a  King,  as  he  is 
by  Nature  God.  Eflential  and  Eternal  God,  the  Creator  of 
all  Things  in  Heaven  and  Earth,  as  is  alTerted,  John  1.3. 
AIl^  Things  were  made  by  hiniy  and  ^ivithout  him  was  not  any 
Thing  made  that  was  inade.  And  Col.  i.  10.  For  by  him  were 
all  Things  created  that  are  in  Heavsn,  and  that  are  in  Earthy  vi- 
fible  and^  inviftble^  whether  they  are  Thrones^  or  Dominions^  or 
Principalities,  or  Powers  :  All  ^Things  were  created  by  himy  and 
for  him.  And  fo  he  has  a  natural  fupreme  Dominion  over  all 
Creatures  in  Heaven  and  Earth,  an  abfolute  Propriety  in 
them,  and  Right  to  govern  and  difpofe  of  them  as  he  will ; 
and  ihall  reign  forever  and  ever.  His  Kingdom  is  an  ever- 
rafting  Kingdom,  and  his  Throne  is  forever  and  ever.  But 
this  is  not  that  Kingly  Authority  which  is  fpoken  of  here; 
For  he  was  not  born  to  be  fuch  a  King  as  this,  nor  did  he 
come  into  the  World  for  this  End.  But  this  Kingdom  he 
had  by  the  unalienable  Right  of  his  Godhead,  and  the  Right 
of  Creation  :  All  Creatures  being  derived  from  him  and  de- 
pending on  his  abfolute  Will,  his  Right  to  govern  them, 
and  Dominign  over  them  is  underived.  But  that  Kingly 
Power  to  which  he  was  born,  and  for  which  he  came  into 
this  World  was, 

I.   To  be  the  MeJJtah,  the  King  of  the  Jews. 

This  was  the  Qtieftion  which  Pilate  asked  our  Lord.  Art 
thou  the  King  of  the  Jews  ?  Ho  BazileiiSy  that  King  of  the 
Jews,  fo  much  talked  of  and  fo  long  expefted  ?  Meffiah 
the  Prince  ?  Art  thou  he  ?  Now  to  this  Queftion  Chrift 
anfwers  that  he  was  the  very  Perfon,  he  was  that  King,  To 
ibis  End  was  he  born,  &c.  That  King  who  has  been  the  De- 
fire  of  Abraham  and  all  his  pious  Pofterity,  and  was  the  ge- 
neral Expectation  of  the  Jews  ;  he  was  now  born  King  of 
the  Tews.  He  was  their  King  in  a  peculiar  Manner,  as  his 
own  People,which  God  had  taken  for  himfelf,  and  formed  in- 
to a  civil  and  religious  Corporation  and  Society,  incorporated 
them  by  Laws  and  a  Plan  of  Government  of  his  own  imme- 
diate Appointment-  .  He  had  long  governed  them  by  aThe- 
ocratical  Kind  of  Government.  And  now  Jefus  Chrifl  was 
born  their  King  5  the  Eternal  Son  of  God,  became  Man,  one 

of 


S£RM.  L  CHRIST  horn  to  he  ^  King.  5 

of  their  own  Nation  a  Defcendant  from  the  Royal  Family 
of  David,  liis  Son,  Heir,  who  had  a  Righc  to  govern  and 
rule  this  People,  to  take  the  Government  of  them  upon 
himfelf,  to  adminider  Law  and  Judgment  to  them  in  the 
Name  and  by  the  Authority  of  God  cheir  fuprenie  and  nlv 
folute  King.  In  this  Chara<5ler  he  was  foretold  and  prophe- 
fied  of  from  the  Beginning  of  that  Nation,  Gen.  49.  10. 
Numb.  24.  17.  There  (hall  come  a  Star  out  of  Jacoh^  and  a 
Scepter  fljall  rife  out  of  Ifrael^  ^c.  Of  Him,  and  no  otlier 
Man,  the  Prophet  fpeaks,  Ezek.  34.  23,  24.-  Aid  I  imll  fit 
tip  one  Shepherd  over  them,  and  he  jhall  feed  them,  even  my  Ser- 
xaht  David  :  He  fiall  feed  them,  and  he  /JmH  be  their  Shepherd, 
And  I  the  Lord  will  he  their  Cod,  and  my  Servant  David,  a 
Frince  among  them.  And  Micah  5.  2.  '  yind  thou  Bethkbeuiy 
Epbratah—out  of  thee  floallHe  come  forth  unto  me,  that  is  to  be 
Ruler  in'  Ifrael.  Zech.  9.  9. —  Behold  thy  King  comet h  untQ 
thee :  he  is  juft  and  having  Salvation  &c.  Now  the  Gofpel  af- 
fures  us,  that  all  thefe  Prophefies  were  fulfilled  in  JeUis  Chrid, 
and  he  was  the  very  Perfon  intended  in  them.  Luke  i.  31, 
3^5  33- — ^^d  P^^^^  bring  forth  a  Son,  and  foalt  call  his  Name 
Jefus,  He  floall  be  great,  and  JloaU  be  called  the  Son  of  the 
Higheft  ;  and  the  Lord  God  JImII  give  unto  him  the  Throne  cf  his 
Father  David,  and  he  floall  reign  over  the  Houfe  of  Jacob  forever, 
and  of  his  Kingdom  there  /ball  be  no  End.  So  he  had  Right  to 
give  Laws  to  the  Jews,  and  the  Vengeance  which  came  on 
them  after  their  *Reje6lion  of  him,  was  fent  by  him  for 
Ti'eafon  and  Rebellion  againft  him  as  their  King,  and  refu- 
fing  to  receive  and  own  andfubmit  to  him  as  their  King  the' 
Meiliah.  As  himfelf  foretold  them  in  that  Parable  Luk.  19. 
14.  27.  But  his  Citizens  hated  him  and  fent  a  Meffage  after  him  ^ 
faying.  We  "Oiill  not  have  this  Alan  ta  reign  over  us.-— But  thoje 
mine  Enemies  i:ohich 'voould  not  that  I  fjould  reign  over  them,  bring 
hither  and  flay  them  before  me. 

2.  He  is  King  of  the  Church  of  God  dijperfed  in  all  Jges,and 
Places  in  the  World. 

The  Prophecies  of  him  as  King  of  Ifraely  and  of  the  Jews, 
or  King  in  Zian,  did  not  fo  much  re[j:)e6l  the  Nation  of  the 
Jews  as  the  fpiritual  Ifrael  and  People  of  God,  the  Children 
of  Abraham  by  Faith,  or  his  fpirituiil  Soed  j  of  whom  many 

great 


6  CHRIST  horn  to  be  aKi^^c.  Serm.  L 

great  and  glorious  Things  arefpoken  by  the  Prophets  which 
never  had  their  i^ccomplifliment  in  the  Jewifli  Nation,  but 
in  the  Gofpel  Church,  which  is  brought  into  the  like  Cove- 
nant-Relation to  God  as  the  People  of  Ifrael  once  were  : 
i.  e.  They  are  become  the  peculiar  People  of  theLord^and 
his  own  Inheritance.     As  the  Jews  were  once  the  Church 
of  God,  and  his  only  peculiar  People  in  the  World,  fo  the 
Gofpel  or  Chriflian  Church  which  are  the  People  and  Inhe- 
ritance of  God,  are  now  taken  into  the  like  Relation,  and 
in  the  Language  of  Scripture  called  by  the  fame  Names,  cf 
Jfrael^  Z'lon,  and  the  Mountain   of  the  Lord's  Houfe,  and 
Jerufakm^  and  fuch  like  Names  of  the  Jewifli  Church.     So 
Chrillis  the  King  o^  Ifrael,  King  of  Zion,  and  King  on  God's 
holy  Hill,  as  he  is  the  King  of  the  Church.   As  fuch  a  King 
he  is  foretold,  Ifa.  6.  6,  7.     For  unto  us  a  Child  is  born,  unto 
us  a  Son  is  given,  and  the  Government  JJmII  he  upon  his  Shoulder^ 
i^c'. — Upon  the  Throne  of  Davidy  and  upon  his  Kingdom^  to  or- 
der  it  and  to  eftahlifh  it  with  Judgment,  and  with  Jnflice^  f  om 
henceforth  even  forever. —And  Jer.  23.  5.  6.     Behold  the  Days 
come,  faith  the  Lord,  that  I  will  raife  unto  David,  a  righteous 
Branch,  and  a  King  floall  reign,  and  profper,  and  fjall  execute 
Judgment,  and  Jujlice  in  the  Earth.     In  his  Days  Judah  foall 
be  favedy  and  Ifrael  floall  dzvell  fafely  :    And  this  is  his  Name 
whereby  he  floall  be  called.  The  Lord  our  Righteousness. 
Ze,ch.  6.  12.  13.     Behold  the  Man  whofe  Name  is  the  Branchy 
he  floall  grow  up  out  of  his  Place,  and  he  flail  build  the  Ternple 
of  the  Lord  ;  even  he  fl:all  build  the  Temple  of  the  Lcrdy  and  he 
floall  bear  the  Glory,  and  flail  Jit  and  rule  upon  his  Throne,  and  he 
poall  be  a  Priefl  upon  his  Throne. — Of  the  Church  of  God, 
Chrifl  is  the  fupreme  King' and  Lord.     He  was  indeed  fo  in 
all  Ages  before  his  coming  in  the  Flefli  :  And  he  is  fo  now 
of  all  the  People  of  God  in  all  Places,  in  all  Countries  and 
all  Ages  in  the  World.     He  only  has  Right  to  give  Laws 
to  them  all.  Jam.  4.  12.   There  is  one  Law-giver  who  is  able 
to  fave  and  to  deflroy.     There  is  no  other  King,  Law-giver, 
or  fupreme  Ruler  in  the  Church  but  Chrift  alone.     There- 
fore he  has  forbid  us  to  call  any  Man  Mafter,  but  him,  Mat. 
23.  8,9.     There  is  but  one  Chrift,  Shepherd  and  Prince  in 
the  Church.  Ezck.  34.  23,  24.  And  I  will  ft  up  one  Shepherd 

over 


Serm.  L  CHRIST  horn  to  he  aKii^G,  7 

over  theniy  and  he  [hall  feed  them,  even  fny  Servant  David  ;  he 
poall  feed  them,  and  he  floall  be  their  Shepherd,  and  I  the  Lord 
will  be  their  God,  and  fny  Servant  David  a  Prince  among  them^ 
The  Church  are  all  profefledly  governed  by  his  Laws,  and 
united  in  their  Obedience  to  him,  and  the  Acknowledge- 
ment of  him  as  their  only  fupreme  Lord  and  Head  ;  and 
as  they  are  by  their  folemn  Profeffion  and  Engagement  fub- 
je6l  to  his  Laws  and  Government  as  their  Lord  and  King  ; 
they  are  united  under  him,  by  the  fame  Bands  and  Rules, 
and  knit  together,  under  that  one  Shepherd  and  King;  The 
Church  is  his  own  Peculiar,  and  there  can  be  no  King  in  ic 
but  Chrid.  So  that  the  Chriftian  vifible  Church  are  all  that 
profefs  an  entire  Subje6lion  to  the  Laws  and  Government 
of  Chrift.  And  the  invifible  Church  are  all  that  really  and 
truly  are  fubjed  to  him,  according  to  that  Profeffion:  Who 
have  no  other  Lord,  who  will  own  no  other  but  Chrift,  and 
are  his  Subje6ls,  heartily  and  lincerely  obedient  to  him.  So 
that  Chrift  is  King  in  all  Places  and  Ages  of  the  World  where- 
ever  there  are  any  vifible  or  real  Chriftians ;  and  wherever 
there  are  any  godly,  and  holy  Men. 

3.  Chriji  is  King  and  reigns  over  all  Nations,  and  all  Creatures 
for  his  Church.'— Chri^  is  King  of  the  Univerfe,  not  only  as 
God,  but  as  Mediator  too.  He  has  the  Offices  of  Prophet^ 
Priefl  and  King,  and  is  inveited  with  and  appointed  to  all 
thefe  Offices  by  God.  Though  'tis  with  fpecial  Refpect  to 
his  Church  that  he  is  King  in  this  Latitude,  and  Extent  of 
Authority.  It  is  for  the  Sake  of  his  Church  that  he  has  Au- 
thority and  Power  over  all  Creatures  in  Heaven  and  Earth. 
God  defigns  he  fhall  be  a  compleat  Saviour,  and  be  able  to 
execute  the  whole  Defign  of  Man's  Redemption,  and  bring 
all  his  Redeemed  to  eternal  GJory ;  for  he  muft  reign  'till  he 
hath  put  all  his  Enemies  under  his  Feet,  i  Cor.  15.25.  Now  to  the 
Accomplifhment  of  this  it  is  necefTary  that  he  fhould  have 
Power  to  govern  and  difpofe  all  the  Creation  ;  to  make  all 
Creatures  fubfervient  to  the  Purpofes  of  his  Grace,  and  Re- 
demption. To  prevent  the  Mifchiefs  of  the  Devil,  and  the 
Enemies  of  the  Church,  and  to  overrule  all  their  Malice  to 
the  promoting  his  great  Defign,-  and  tomakeUfe  of  all  Crea- 
tures as  he  fees  fit  to  ferve  it  andadvanc^^^Mk^kknalKing- 

PRIITC^TOjr 
HECJUN  1681 


XOLOGICi: 


) 


g  CHRIST  born  to  he  alLi^a.  Serm.  I. 

dom  in  the  Souls  of  Men,  to  make  them  Inflruments  of  his 
Glory  in  the  World  in  accomplifliing  the  Defign  of  his  Un- 
dertaking. Therefore  is  he  King  over  all  Things,  Life  and 
Death,  Principalities,  and  Poivers,  Things  prefent,  and  Things  to 
come.  Thefe  are  fo  at  his  Difpofe  as  to  be  given  by  him  to  Be 
lievers^  and  are  found  in  the  Inventory  of  the  Saints,  i  Cor. 
3.  22,23.  Chrifh  is  exalted  above  all,  and  made  Head  over  all 
vvith  this  exprefs  View  andDefign,£p/7.i.2o.  to  the  End. -^«^ 
ga\;e  him  to  be  Head  over  all  Things  to  the  Church  r'AIl  Hell j  and 
Earth  are  in  Siibjedlion  to  him,  and  all  the  Angels  of  Hea- 
ven. I  Pet.  3.  22. — ylngels,  Authorities  and  Fozvers  behig 
v.iade  fuhject  unto  him.  Hence  the  Apoftle  fays,  God  hath  made 
this  fame  jefns  both  Lord  and  Chrifi,  A6ls  2.  36.  So  it  was 
propiiecied  of  liim,  Pfal.  no.  begin.  The  Lord  f aid  unto  fny 
Lordy  fit  thou  at  niy  Right  Hand  until  I  make  thine  Enemies 
thy  footfiGol.  The  Lord  fliall  fend  the  Rod  of  thy  Strength  out 
of  ZIon  :  Rule  thou  in  the  Midfi  of  thine  Enemies,  He  is  faid 
to  have  Power  to  deflroy  him  that  had  the  Poiver  of  Death  : 
i.  e^  the  DeviJ,  Heb.  2.  10,  14,  15.  Jll  that  make  War  with 
him  he  fJxili  -overcome,  Rev.  17.  14. 

2d.  Particular.  To  this  End  Chrifi  ivas  born  and  came  into  the 
PVorld,  that  he  might  he  a  King.  That  he  might  be  fuch  a 
King.  Our  Lord's  Anfwer  to  Pilate  is.  Thou  fay  fi  that  which 
I  am,  a- King.  To  this  End  was  I  born  afidfor  this  Caufe  came 
I  into  the  PForld.—Some  disjoin  the  Words  in  the  Text  and 
make  them  refer  to  the  firfh  and  lall  Claufes,  after  this  Man- 
ner. I  am  a  King.  For  this  Caufe  was  f  born,  and  for  this 
Caufe  came  I  into  the  World  to  bear  Wicnefs  to  the  Truth. 
?)Ut  they  are  the  fame  Thing.  Chrift's  being  born  and  com- 
ing into  the  World  mean  the  fame  Thing.  And  his  bearing 
Witnefs  to  the  Truth  is  only  a  Defcription  of  the  Way 
■vhcreby  headminiflers  his  Kingdom,  gets  Subje6lsand  rules 
rhem, 

.  1  am  now  to  confider  what  is  intended  by  Chrifl's  being" 
born,  and  coming  into  the  World  for  this  End.  Now  this 
intends, 

I.  That  by  Birth  he  was  the  Heir  of  David's  Hoife,  and  of 
Right  the  King  of  the  Jews. — It  was  poliible  and  in  it  felf 
c-'LViHy  fo   that   the   Son  of   God  might  have  taken  the 

humane 


Sery.  L        CHRIST  horn  to  be  aKi^c.  9 

humane  Nature  from  fome  other  Family  of  Adams  Race, 
or  of  Jbraham's,  than  that  of  David  ;  but  it  was  the  Will 
of  God  he  Ihould  not,  but  defcend  from  Abraham,  and  Da-  * 
'Old  ;  to  them  the  Promifes  were  made.  Accordingly,  by 
his  reputed  Father,  and  real  Mother  (the  Virgin  Mary)  he 
was  of  the  Houfe  and  Lineage  of  David,  as  the  Evangeliffc 
Matthezv  in  the  ifl  Chapter,  of  Luke  at  the  4th  has  given  a 
particular  Account,  and  traced  his  Genealogy.  Now  you  fee 
Daifid  was  by  the  exprefs  Appointment  of  God  himfelf,  the 
King  of  the  Jews  ;  and  God  promifed  that  he  ihould.  never 
ivant  a  Son  to  fa  upon  his  Throne  ;  and  that  there  jhould  never 
fail  him  a  Man  to  reign  after  him.  Accordingly,  'tis  taken 
Notice  of, -that  God  gave  him  the  Kingdom  by  a  Covenant  of 
Salt,  to  him  and  his  Sons  forever.  2  Chron.  13.  5.  That  is, 
a  perpetual  unchanging  Covenant.  Now  there  was  noPer- 
fon  known  in  the  World,  who,  as  to  his  humane  Defcenc, 
had  fo  clear  and  plain  a  Challenge  and  Title  to  the  Thronje 
of  David  as  Jefus  Chrift  had.  God,  who  was  the  King  of 
all  Nations,  and  in  a  peculiar  Manner  the  King  of  the  Jews, 
had  a  Right  to  entail  the  Crown,  and  he  had  done  it  on 
David's  Race.  And  Chrift  was  the  only  Heir  apparent  when 
he  came  into  the  World  :  And  fo  he  was  born  to  be  a 
King,  as  he  was  born  Heir  to  the  Crown  and  Throne  of 
DaviiL  And, in  the  Prophecies  of  him,  he  is  caUed  the  Son 
of  David,  by  Way  of  Emphafis,  and  often  CdllQa  David  hlui- 
felf,  with  Reference  to  the  Promife  made  to /)^i;/V/;  or  rather 
all  the  Promifes  of  David's  Pveign  and  Government  had 
Refpe6t  to  this  Son  of  his,  as  Ifai.  9.  7.  J^er,  23.  5,  6, 
Jer.  33., I?- 

2.   This  ivas  the  Defign  of  God  in  his  being  born  and  comivo- 
into  the  fVorld. 

As  he  was  God  he  had  a  natural  underlved  Right  to  go- 
vern all  Creatures  inTieavenand  Earth;  (as  was  lliid  before) 
for  he  had  infinite  Perfedion,  and  all  the  Right  of  Domi- 
nion that  could  be  founded  in  infinite  Fitnefs  for  that  Work; 
and  then  he  was  the  Creator  of  all,  and  fo  had  an  unlimited 
Property  in  them  ;  and  thev  mufl  abfolutely  and  entirely 
depend  on  his  Will.  Since  then  God  defigned  from  all  E-  . 
ternity  that  his  Son  fliould  be  Mediator  between  himfelf, 

C  and 


2  0         '     CHRIST  horn  to  he  a  King.  Serm.  I. 

iind  finfiil  fallen  Man,  and  therefore  that  he  ihoiild  be  a 
King  to  rule  them,  to  give  them  Laws,  and  bring  thofe  whom, 
he  redeemed  to  eternal  Glory ;  in  Order  to  his  Oiiahficatioh 
to  tliis  Work  and  Office,  he  defigned  him  to  be  born,  or  to 
become  Man.  He  deiigned  his  Incarnation,  that  he  might 
rule  and  govern  Men,  and  ha\^  a  fupreme  mediatorial  Au- 
thority over  them.  For  this  End  he  fent  him  to  be  born,  or 
become  Incarnate.  Ifai.  SS-  4-  Behold,  I  have  given  him 
for  a  JVitnefs  to  the  People^  a  Leader  and  Commander  to  the 
People, 

3.  It  "u^as  necejjary  that  he  fjoiild  he  born,  and  come  into  the 
World,  that  he  might  he  a  King, 

You  know  there  was  no  Neceility  of  this  in  Order  to  his 
having  the  fupreme  Dominion  he  had  as  God,  over  all  the 
Creation  ;  but  in  Order  to  his  being  a  King  as  he  fpeaks 
himfelf  to  be,  and  having  fuch  51  Kingdom  as  he  has  a.s 
Mediator. 

This  NecefTity  is  of  two  Sorts, 

I.  Jt  "Vjos  necejjary  to  the  Salvation  of  Man, 

There  was  indeed  no  fimple  ablblute  Neceflity  that 
fallen  Man  lliould  have  been  faved  at  all  :  God  was  not 
bound  to  f^^e  him  :  But  having  in  his  own  good  Pleafure 
refblved  to  do  it,  it  was  neceifary  that  Man  Ihould  have  a 
Saviour,  that  the  Law  might  be  fulfilled,  and  Man  might  be 
fubdued  to  his  Maker,  governed  and  kept  in  Obedience  to 
him  ,•  and  that  the  Enemies  of  his  Salvation  might  be  fub- 
dued, and  not  able  to  hinder  it.  Therefore  as  there  was  a 
NecefTity  of  a  Mediator  between  God  and  Man,  and  no  o- 
ther  Per'fon  but  Jefus  Chrifb  was  capable  of  it,  it  wa^s  necef- 
fary-  tliac  he  ihould  be  born  ;  for  if  he  had  not  been  Man 
as  well  as  God,  he  could  not  have  been  si  fuitable  Mediator; 

he  could  not  have  laid  his  Hand  upon  us  boPh. And  all  the 

Ofnces  of  Ciirifl:  were  ncceflary  for  Performance  of  the 
Vv'^ork  God  defig-ned  him  for  and  which  he  had  undertaken. 
It  was  not  enough  fur  him  to  be  aPriefi:  and  a  Prophet.  We 
needed  indeed  Satisfliction  to  be  made  for  Sin,  and  perfect 
Obedience  to  be  paid  r.o  the  Law  ;  we  needed  alfo  to  be  taught 
the  Will  of  God,  and  rene'.T^ed  to  the  right  Knov/ledge  of 
him  :     Buc  moreover,  we  needed  to  be  bowed  and  fubdued 

to 


Serm.  I.  CHRIST  bom  to  he  a  King.  n 

to  the  Will  of  God,  to  be  protedled  and  defended  from  our 
fpiritual  and  mighty  Enemies^and  brought  finally  to  Heaven. 
And  this  we  could  not  be  by  Chrift  if  he  had'  not  been  a 
King  ;  fuch  a  King  as  he  was  born  to  be  :  fo  that  it  was 
neceflary  that  he  fliould  be  born,  become  Incarnate,  orcom.c 
into  the  World,  that  he  might  be  a  King,  i.  e.  Tljat  he 
might  be  qualified  for  that  Oliice,  and  capable  to  adminiRcr 
it,  which  was  necefHiry  for  us,  if  we  were  redeemed.  He 
could  not  have  been  a  Mediator  if  he  had  not  been  born, 
and  therefore  not  a  King  in  his  mediatorial  Office.  "lis 
true,  he  adminillred  this  Office  before  he  did  come  into  the 
World  ;  but  it  was  upon  the  Credit,  the  ];)cngn,  and  Pro- 
mife  of  his  Coming  ;  and  God  who  ^tQs  Things  which  are 
not  as  tho'  they  were,  faw  him  born  and  become  Man  in  his 
own  Will  and  Decree. 

2.  It  ivas  ?icc(ffa}'y,  as  there  i:oas  a  Meetnefs,  Fitnefs  or  Con- 
gruity  in  his  being  a  King,  and  his  being  born,  that  he  might 
be  fo. 

There  was  a  Meetnefs  that  the  Son  of  God  iliould  be 
like  himfelf,  and  that  the  Nature  he  aluimed  into  aperfonal 
Relation  to  the  divine  Nature,  fnoiild  be  as  highly  exalted 
as  it  was  capable  of,  and  bear  as  near  a  Refemblance  to  his 
other  Nature  as  a  created  Being  could  have.  So  it  was 
meet  that  he  who  was  to  be  the  King  of  the  Church,  iliould 
be  born,  that  he  might  take  the  fame  Nature  with  his  Sub- 
jecls,  that  he  fliould  be  of  the  fame  Stock,  and  derived  from 
the  common  Root,  tliat  he  might  be  a  gracious  and  faithful 
King,  as  well  as  a  merciful,  and  faithful  High  Prieft.  Jc 
was  meet  that  in  our  Nature  he  flioiild  be  exalted  above  all 
created  Power  ,•  that  he  might  be  able  to  recover  and  raifc 
that  Nature  to  the  Image  of  God,  and  in  it  fubdue  all  the 
Enemies  of  our  Happinefs  :  This  is  agreeable  to  the  /:po- 
flle's  Reafoning,  Heb.  2.  14,  &c.  Forafmuch  then  as  the 
Children  are  Partakers  of  Flefh  and  Blood,  he  nfo  himfcf  like^ife 
took  Part  of  the  fame^  &c. 


on 


Use  I.  This  Do&rine  takes  of  the  Scand/il  of  the  Humiliati 
and  Meannefs  of  Chrift's  Jppearance  in  the  H^orld. 

C  2  One 


12  CHRIST  horn  to  he  a  Kins.  Serm,  I. 

One  Reafon  cf  the  Jews  Hatred  and  Reje6lion  of  Chrrfl: 
was  the -Meannefs  of  his  Appearance  in  the  World,-  they 
look'd  for  a  Meffiah  who  would  appear  in  this  World  as  a 
niighty  Prince,  in  the  Pomp^and  Glories  of  this  World,  and 
reicLie  them  from  the  Siibjeftion  they  were  under  to  the 
Roman  Government,  and  put  them  into  a  State  of  great 
temporal  and  outward  Profperity.  But  Chrifl  gave  no  Pro- 
fpe£i:,  or  Promifes  of  any  luch  Thing.  lie  was  born  of  a 
poor  Family  (though  of  the  royal  Stock  of  David)  brought 
up  in  a  m.ean  City,  lived  to  Appearance  a  low  Life,  and  his 
followers  were  of  the  meaner  Sort  of  People.  The  Jews 
would  not  have  him  to  reign  over  them.  He  'uoas  defpifcd 
a?id  rejected  of  Men^  as  Jfaiah  foretold  Ch.  53.  2,  3.  He  was 
Toolilhnefs  to  the  Gentiles,  who  laughed  at  the  Chriftian's 
Saviour,  and  derided  a  crucified  God.  But  his  Difciples  who 
knew  better  always  gloried  in  the  Meannefs  of  his  Appear- 
ance in  the  World,  never  defired  to  hide  it,  but  took  all  Oc- 
caiions  to  fpeak  of  it,  and  were  exa6l  in  the  Mention  of  all 
the  Circumftances  of  it  as  this  Evangelift  is  in  this  Chapter. 
They  knew  how  the  Scandal  of  his  Crofs  was  taken  off,  and 
were  not  afliamed  of  it.  And  this  Confideration  among  o- 
thers,'  takes  away  the  Scandal  of  it  ;  that  he  was  born 
to  be  a  King,  and  fo  glorious  in  the  Honours  of  his  Office, 
and  able  to  perform  all  his  Undertaking.  Let  Jews  and 
Gentiles,  Deifts  and  Infidels,  derid^e  and  mock  our  Bleffed^ 
our  incarnate  Lord  and  Saviour.  He  was  indeed  born,  and 
•born  in  the  Form  of  a  Servant,  rejefted,  fcorned  and  tried 
at  the  Bar  of  a  Roman  Governour,  and  crucified  ;  yet  he 
was  born  to  be  a  King,  and  the  mofl  glorious  King  that  e- 
ver  was  born  ;  he  was  born  to  reign  on  the  Throne  of  Da- 
vid for  ever,  to  eflabliih  and  order  his  Kingdom.  In  the 
meanefi:  of  his  Appearance  on  Earth,  he  was  the  true  Heir 
of  a  long  Race  of  the  beil  Kings  that  ever  were  in  the 
World,  an  lloufe  of  God's  fpecial  immediate  Appointment 
and  Building,  and  he  himfelf  was  the  Perfon  of  #hom  they 
were  the  Types  and  Shadows.  He  was  moreover,  the  eter- 
nal Son  of  God,  myfterioufly  and  wonderfully  united  to  the 
Nature  of  JMan  in  the  Son  of  David.  He  is  the  only  Me- 
diator  between  God  and  Man.  In  his  lowefl  Humiliation  he 

was 


Serm.  I.  CHRIST  born  to  be  a  King.  13 

was  invefted  with  all  his  Cfliees,  and  then  a  King,  wlio 
could  command  all  the  i^.ngels  of  Heaven,  the  Powers  of 
Earth,  and  the  Deeps  of  Hell  ;  he  then  reigned  in  the 
Hearts  of  all  good  Men  in  the  World.  Yea  he  was  then 
conquering  the  Powers  of  Hell,  and  preparing  to  lead  them 
in  Chains  through  the  Air  in  his  AiTent  to  Heaven,  which 
was  fhortly  after.  Let  Chrifhians  glory  in  this  King  and  Sti- 
viour,  and  hwjo  ajjuredly  that  God  hath  r.iade  this  fdine  Jcjlis 
both  Lord  and  ChrijL 

2.  This  gives  us  a  wonderful  and  admirable  Fie-w  of  the  Hu- 
miliation of  Chrift. 

For  a  mean  Perfon  to  be  treated  in  a  fcandalous  and  abn- 
five  Manner,  is  very  affe61:ing  to  human  Nature,  and  eafily 
excites  the  PafTions  of  Pity,  Compaffion,  and  Indignation. 
But  when  we  fee  a  King,  a  Perfon  of  the  mod  exaliedCha- 
rader,  abafed  and  abufed,  treated  with  Contempt  and  Scorn, 
infulted,  trampled  on,  and  fet  at  Nought,  it  is  much  more 
apt  to  affe(5l  our  Minds.  But  we  can  never  view  fuch  an- 
other Inftance  as  that  of  our  Lord  Jefus  Chrift,  v/ho  was 
born  in  a  Stable,  laid  in  a  Manger,  becaufe  a  bluRering  and 
huffmg  Rabble  had  filfd  the  Inn,  and  there  was  no  Pvoom 
there  for  the  King  of  I  leaven  andEarth.  To  view  him  early 
expofed  to  the  jealous  Rage  of  Herod,  and  carried  in  tlie 
Arms  of  his  Parents  into  Egypt,  to  efcape  his  Fury  5  and 
when  he  came  back,  labouring  in  the  Trade  of  a  Carpenter 
to  get  a  Livelihood  :  when  grown  up,  not  to  have  an  Houfe 
to  lay  his  Head  in  ;  reje6ted  by  his  own  Nation,  and  the 
chief  Priefts,  the  Scribes  and  topping  Men  of  liis  own  Na- 
tion, treated  as  the  worft  of  MalefaSors,  brought  before  a 
Roman  Governour,  and  there  Judgment  of  Death  deman- 
ded againfl  him,  and  a  noted  Robber,  Rioter  and  Mur- 
derer preferred  before  him  ,*  and  yet  this  very  Perfon  was 
born  Heir  of  the  Crown  of  David,  was  the  rightful  Ruler 
of  Ifrael,  and  was  King  of  Pleaven ;  by  him  the  Worlds 
were  made,  and  upheld,  and  governed  at  his  Pleafure  ;-W^hat 
a  Sight  was  this  .?— To  fee  the  Creator  of  all  Worlds,  the- 
Lord  of  infinite  Glory  infulted,  fpit  on,  fmitten  on  the  Head 
by  an  infamous  and  rafcally  Rabble  ;  abufed  by  a  Parcel  of 
Priefts,   who  pretended  to  be  his  Father's  Miniflers  ;   to 

fee- 


14  CHRIST  horn  to  he  a  King.  Serm.  L 

fee  the  Lord  of  Angels  and  Men,  brought  to  the  Bar  of  a 
haughty  Roman  Governour,  and  there  infuked  by  him,  Ch. 
19.  Ver.  10.  Speakeft  thou  not  to  me,  &c.  Such  a  Man  as 
I  am  ;  boafting  of  his  mighty  Power,  as  if  it  was  nothing 
inferior  to  Nebuchadnezzar  s  of  whom  'tis  faid,  that  v:hom  he 
would  he  JleWy  and  whom  he  "would  he  kept  alive :  He  rerlecb 
on  him  as  if  he  were  undutiful  and  difi'efpedlful,  ungrate- 
ful, and  unwife  for  himfelf  ;  while  the  Son  of  God  with 
amazing  Humility,  and  Meeknefs,  lets  him  know  that  all  his 
Power  againft  him  was  given  him  from  above,  and  he  had 
no  more  for  all  his  big  Looks,  than  the  determinate  Counfel 
of  God  gave  him.— Oh  !  with  what  afFe6lion ate  and  allon- 
ifliing  Wonder  fliould  we  look  on  /  And  in  this  Chapter^ 
^'  35'  Pilate  refents  the  Anfwer  of  Chriil,  and  takes  it 
very  heinoully.  Chrifl  had  asked  him,  whether  he  fpeaks 
of  himfelf  ?  '^  What  fays  Pilate^  Am  I  a  Je'vo  ?  1  incerell 
^^  not  myfelf  in  the  Difpute  about  the  Mefliah  ;  who  is  oi; 
^'  who  is  not  'tis  all  alike  to  me."  Chrift  had  asked  him^ 
Whether  others  had  told  him  ?  ^'  Yes,  fays  he,  thine  own 
^^  Nation  and  the  Prieils  whofe  Word  (m  Ferhum  Sacerdotis) 
^^  ought  to  be  regarded  are  thine  Accufers  ;  nay,  have  de- 
"  livered  thee  unto  me  :  What  had  thou  done  ?" 

And  yet  this  very  Perfon  as  God.  and  as  Mediator  was 
King  and  Lord  of  this  Pilate^  this  People,  and  thefe  Priefls, 
and  had  Power  in  a  Moment  to  have  fent  them  to  IlelL 
*He  couki  with  a  Nod  have  called  down  all  the  Angels  of 
Heaven  to  refcue  him,  or  to  have  executed  his  W^ill :  But  be- 
hold, fuch  a  King  as  never  ^was  on  Earth  before,  fuch  an  one 
as  all  Creatures  in  Heaven  adore,  in  this  State  of  Lifult  and 
Abufe :  Behold,  and  wonder  at,  admire  and  adore  aCondefcen- 
fion  which  never  can  be  matched  by  Earth  or  Heaven !  — 

3.  This  affords  abundant  Encouragement  and  Support  to  true 
Clmjlians. 

God  has  provided  in  Chrift  a  Fulnefs  of  all  Wifdom, 
Strength,  Riches,  Power  and  Comfort,  to  be  beftowed  on 
them,  according  to  all  their  feveral  Exigencies  and  Wnncs 
at  all  Times  :  Your  Condition  can  never  be  fuch  but  that 
Chrift  has  Riches  and  Grace  treafured  up  in  him  to  be  anf^ 
wcrable  for  it.     In  him  d'uccllcth  qU  the  Fulnefs  of  the  Godhead 

bodily,. 


Serm.  I.  CHRIST  horn  to  be  a  King.  i^ 

bodily.  All  the  Stores  of  the  infinite  Riches  and  Power  of 
God  are  depofited  with  him,  for  the  Good  of  his  People  and 
fupply  of  their  Wants,  as  there  is  OccafiOn.  And  in  the 
kingly  Office  of  Chrift  there  is  abundant  Encouragement  and 
Support  for  his  true  Difciples. 

I .  Under  the  Burdens  and  Complaints  of  their  oijon  Sinfulnefs^ 
Stiibbornncfs  and  Hardnefs  of  Heart. 

Thefe  are  Complaints  which  pious  Souls  will  often  make, 
and  they  have  great  Reafon  to  make  them.  There  is  Abun- 
dance of  remaining  Perverfenefs  in  theMinds  of  godly  People, 
a  Body  of  Sin  remaining,  and  a  corrupt  Principle  in  them 
warring  againft  the  Will  of  God  and  Law  of  Chrift.  Some- 
times they  find  the  fearful  Workings  of  Pride,  and  Self-fuf« 
ficiency ;  fometimes  they  are  groaning  under  Impatience, 
UnfubmifTivenefs  to  the  divine  Will,  and  an  unfubdued 
Heart;  fometimes  are  amazed  at  their  own  Stupidity,  Unaf- 
fe6lednefs  with  the  Wonders  of  infinite  Grace  and  Love 
and  Pity,  and  Infenfibility  of  the  Rebukes  and  Judgments 
of  God's  Providence,  and  cry  out,  as  the  great  Apoftle ;  0  / 
"ivretched  Man  that  I  am  :  Rom.  7.  24.  As  Perfons  deeply 
fenfible  of  their  own  Perverfenefs  and  the  Warring  of  their 
Corruptions  againft  the  Spirit  and  Law  of  Chrift. 

They  are  ready  to  be  difcouraged  under  the  Burdens  of 
an  evil,  hard,  proud,  unbelieving  Pleart.  Now  here  is  Sup- 
port and  Encouragement  for  you,  O  burdened  and  weary 
Soul,  labouring  under  this  heavy  Load,  and  ftruggling  with 
this  tirefome  Warfare.  Jefus  Chrift  was  born  and  came  in- 
to the  World  to  be  a  King.  And  he  is  King  of  his  Church, 
and  over  all  Things  for  his  Church.  He  is  able  to  fubdue 
your  Hearts,  to  overcome  your  Lufts,  to  beat  down  your 
Pride,  to  conquer  all  the  Oppofuion  of  your  Souls  to"^  the 
Will  of  God,  to  bring  you  all  into  Obedience  to  his  Will, 
and  to  keep  you  through  Faith  unto  Salvation.  He  is  King 
of  Souls,  he  is  the  Lord  of  Hearts  ;  there  he  lives  and 
reigns  and  fets  up  his  Throne  :  Look  to  him  as  your  Lord 
and  your  King,  truft  in  his  Power,  and  Wifdpm,  and 
Faithfulnefs,  to  fubdue  and  bow  your  Hearts  to  his  Will,  to 
conquer  and  overcome  all  your  Rebellion,  and  triumph  over 
vour  Unbelief,  and  the  Wickednefs  and  Corruption  oi'  Yoiir 
Nature?.     The  Sinfulncfs  and  Perveril-ners  the  Pride 'and 

CorniptioH 


lO  cHJilST  bom  to  be  a  King.  ■  Serm.  L 

Corruption  of  your  Hearts  flioulcl  make  you  mourn  ;  but  you 
need  not  be  difcouraged,  for  Chrift  reigns,  and  lives  for  e- 
ver,  10  conquer  Sin,  to  fubdue  Souls,  to  gain  and  preferve 
iuibjccb,  to  make  and  keep  them  obedient  to  his  Will.  Do 
hur  look  and  reft  by  Faith  upon  the  Strength  and  Power 
aid  Wifdoin  of  th.at  glorious  King,  the  Lord  Jeftis  Chrifl  : 
'There  devolve  your  Burdens,  and  you  may  cry  out  with  the 
Apoftle,  Rom.  7.  ult.  I  thank  God  thro''  J  ejus  Chr'ifl  our  Lord  ^ 
2.  Under  the  Burdens  and  Dangers  of  your  Enemies. 
■  The  People  of  God  will  have  a  great  many  Enemies  as 
long  as  they  live.  Their  Mafter  had  ,*  and  they  mud  follow 
him.  'T'ls  enough  for  the  Difcipk  that  he  he  as  his  Mafier, 
Chrift  told  his  Difciples,  they  muft  meet  with  Tribulation 
in  this  World  ;  and  they  find  it  fo.  They  have  many  out- 
ward Enemies ;  the  World  often  laughs  at  them,  defpifes  and 
abufes  them,  as  it  did  their  Mafter.  They,  are  oftentimes 
hard  befet  with  the  Frowns  of  that,  to  get  along.  They 
are  befet  by  Satan,  the  Enemy  of  Souls,  who  goes  about  like 
a  roaring  Lion,  feeking  "ujhoni  he  may  devour.  They  are  befet 
by  many  Temptations  and  Dangers,  and  their  corrupt  Plearts 
g'ive  great  Advantage  to  them  :  LFithout  are  Fightings^  and 
v:ithin  are  Fears.  You  are  ready  to  fay  as  David,  I  Jhall  one 
Day  pcrifi  by  the  Hand  of  Saul.  And  almoftas  the  Spies  who 
were  fent  to  view  the  Land  of  Canaan,  Numb.  13.  33.  Jnd 
there  we  faw  the  Giants,  the  Sons  of  Anak,  which  came  of  the 
Giants.,  and  we  were  in  our  own  Sight  as  Graflooppers,  and  Jo  we 
were  in  their  Sight.  Mowever,  be  not  difcouraged,  neither 
be  faint,  or  weary,  only  believe,  on  the  Lordjefus  ;  remem- 
ber he  is  a  glorious  King.  lie  came  into  the  World  for  this 
End  that  he  might  be  a  King,  and  he  reigns  forever,-  Angels 
Authoiities,  and  ^Powers.,  are  made  fubject  to  him  ;  all  the  Pow- 
ers of  Earth  and  Hell  are  under  his  Command,  and  he  will 
rei^n'till  he  has  fubdued  ail  \\is'Lx\Qm\Qs,  and  henceforth  expects 
'tin  it.  be  done.Ueh.  10.  12,  13.  He  that  is  with  you  isftron- 
ger  than  all  that  be  againft  you.  Jf  you  truft  to  ymu'felves 
you  will  be  eafily  overcome,*  but  if  you  look  to  your  Lord 
and  Kirvg,  and  fight  under  his  Banner,  you  have  no  Reafon 
to  be  at  dl  difcouraged ;  the  Lamb  will  overcome  all  that  make 

War  with  him. 

4.  Use, 


Serm.  I.  CHRIST  horn  to  he  a  Ki^^G.  27 

4.  Use.  This  Do6lrine  adminijlers  Terror  to  the  Enemies  of 
Chrtjl,  Not  only  Herod,  the  Priells,the  Jews,  ^nd  Pontius  Pi- 
late mufl  tremble  when  they  lliall  fee  the  Son  of  Man  coining 
m  the  Clouds  of  Heaven,  arrayed  in  the  Royal  Robes  of  his 
celeibial  Glory  ;  but  all  his  other  Enemies  muft  tremble  too. 
If  Chrift  is  a  King,  his  Enemies  will  not  triumph  for  ever. 
The  Time  is  coming  when  he  will  give  that  Order, 
Luke  19.  27.  But  thofe  mine  Enemies,  ^uohich  zvould  not 
that  I  flrndd  reign  over  them,  hring  hither^  and  flay  them  hefore 
mi.  Oh!  that  they  might  tremble  now,  and  kifs  the  Son  left 
he  he  angry,  and  they  peripj  from  the  Way. 

1.  Such  as  mlfully  oppoje  the  Government  of  Chrifi.  Such  as 
are  all  Atheifis,  Deifts,  BJafphemers  of  Chrill.  and  of  his 
Oorpel,*  all  open  Contemners  of  Religion  and  the  Laws  and 
Authority  of  the  Son  of  God  ;  all  fuch  as  inwardly,  andfe- 
cretly  hate  the  Laws  of  Chrift  and  his  Government,  and  the 
Profperity  of  his  Kingdom,  tho'  they  may  be  retrained  from 
outward  and  open  Blafphemies  by  Fears  of  humane  Punifli- 
ments,  or  for  Shame,  or  by  any  other  outward  Reflraints  ; 
yet  all  fuch  are  wilful  Oppofers  of  the  Kingly  Office  and 
Authority  of  Chrifi  in  their  own  Hearts,  and  in  the  Hearts 
of  others.  Now  if  Chrift  was  born  to  be  a  King,  and  is, 
and  will  be  fuch,  then  Wo,  Wo,  Wo,  will  be  unto  all  fuch 
his  Enemies  !  He  patiently  endures  the  Enemies  of  his  Name 
and  Glory  now  ;  but  the  Time  is  coming  when  he  will  vin- 
dicate his  Honour  and  manifeft  the  Truth  of  his  being  a 
King,  and  that  God  hath  fet  him  upon  his  holy  Hill  of  Ziofi^ 
and  anointed  him  to  reign  for  ever.  He  will  fubdue  his 
Enemies  either  under  the  Sceptre  of  his  Grace,  or  by  a  Rod 
of  Iron. 

2.  Such  as  carekfy  difregard  his  Truth  and  Glory  now,  and 
praBically  refufe  Obedience  to  him.  Thefe  are  the  more  com- 
mon Enemies  of  Chrifi:  While  they  don't  think  themfelves 
ib,  they  live  in  Rebellion  againfl  him,  and  Oppofition  to  his 
Laws  and  Will.-— Chrifi  calls  you  by  his  Word,  and  by  his 
Spirit  ;  by  his  Providence,  and  all  the  vifible  Works  of  the 
Adminiftration of  his  Kingdom;  and  ye  will  not  obey;  but 
live  in  a  carelefs  Negledl  of  your  Duty  to  him,  though  he 
is  a  King  who  has  jufl  and  fovereign  Right  to  demand  abfo- 
lute  and  unreferved  Obedience.     You  are  regardlefs  of  his 

D  Authority, 


J 8  CHRIST  horn  to  he  a  King.  Serm.  L 

Authority,  and  pradlically  refufe  to  have  him  to  reign  over 
you.  He  calls  you  to  Faith  and  Repentance,  and  an  imme- 
diate entire  SubmilTion  to  his  Terms  of  your  Salvation  ; 
and  you  live  in  a  pra6lical  Contempt  of  his  Commands,  un- 
concern'd  about  the  miferable  Condition  you  are  in,  the  En- 
mity of  your  Hearts  againft  him,  the  Corruption  and  woful 
Depravity  of  a  State  of  unrenewed  Nature.  Muldtudes  there 
are  who  hold  themfelves  very  good  Friends  of  the  Lord' 
Jefus  Chrifl  becaufe  they  don't  clamour  againft  him  as  the 
Jews  and  chief  Priefts  did,  nor  treat  him  as  'B'llate  and  the 
Soldiers  did.  But  you  mufl  know,  that  there  is  no  Man,, 
who  is  not  either  atrueSubjedl  of  Chrifl  or  his  Enemy.  That: 
Man  who  don't  fubmit  to  Chrifl  as  his  King  and  Lord  by 
bearing  true  Faith  and  Allegiance  to  him,  is  the  Enemy  of 
Chrifl  and  his  Kingdom.  Such  are  all  who  will  not  depend  on 
him,  believe  in  him,  give  up  themfelves  &  all  to  him ;  all  un- 
beheving,  impenitent^  carelefs  Sinners ;  to  them  may  be  faid 
what  Chrifl  faid  to  his  Difciples  concerning  them,  Mat.  24. 
^q.'-'Tben  jhall  all  the  Tribes  of  the  Earth  mourn y  and  they  floall 
fee  the  Son  of  Man  coming  in  the  Clouds  of  Heaven^  with  Fovoer^ 
and  great  Glory. 

5  Use  of  Examination,  WJjether  ym  are  the  SuhjeEts  of  ChriJL 
There  are  great  Numbers  of  Men  who  pafs  for  Chriflians^ 
and  true  Subje6ls  of  Chrifl,  who  are  his  Enemies.  Many 
have  a  Form  of  Chriflianity,  the  Name,  and  vifible  Profef- 
fion  of  Chriflians  ,*  who  are  vifible  Subje6ls  of  Chrifl,  but 
fecret  Enemies  and  Tray  tors  to  their  Lord.  Content  not 
yourfelves  with  fuch  a  feigned  and  hypocritical  Subje6lion 
to  him,  but  fee  to  it  that  you  are  true,  and  hearty  Subje6ls, 
to  this  only  Saviour  and  King  whom  God  has  appointed  to 
rule  his  Church,  and  the  World  for  their  Sakes. 
For  your  Trial  under  this  Head  enquire,- — 
I.  Whether  you  take  Chrifl  as  your  only  Lawgiver  and  Lerd  of 
y&iir  Confciences. — There  is  one  Law- giver  who  is  able  to  fav& 
and  deflroyy  Jam.  4.  12.  Now  you  mufl  fee  to  it  that  you 
have  no  other  but  he.  That  all  your  Religion,  your  Worfliip 
and  the  Service  you  offer  to  God,  is  done  according  to  the 
Will  of  Chrifl :  In  this  you  may  call  no  Man  Mafler,  for 
one  its  your  Mafler,  even  ChrifU  You  mult  have  no  Laws  of 

your 


Serm.  I.  CHRIST  born  to  be  a  Km g,  i^ 

yoLir  Religion  but  thofe  which  Chrift  gives  you :  If  you  have, 
therein  Men,  or  your  Lufts^are  your  King,  and  not  Chrift. 
To  whomfoeve)'  ye  yield  your/elves  to  obcy^  his  Servants  ye  are^ 
Rom.  6.  1 6.  Jail  fo  far  as  your  Religion  or  Devotion  is 
paid  from  any  other  Confideration  than  the  Will  andPleafure 
of  God  and  of  Chrift,  and  out  of  Love  to  him  and  his  Laws, 
juft  fo  far  are  you  from  being  a  real  Subje6l  of  Chrift. 

2.  Do  you  depend  on  Chrift  only  to  fave  you^  to  fecurc  and  pro- 
ted;  you  ?  It  may  be  you  think  you  depend  on  no  other  Sa- 
viour^  and  that  contents  you  ;  tho'  you  can't  depend  ou 
Chrift  neither,  and  fo  have  nothing  to  truft  to.  You  muft 
depend  all  on  Chrift  for  your  Salvation,  and  truft  to  him  a- 
lone  to  be  your  Reftorer  from  Sin,  aswelUs  Deliverer  from 
Hell  ;  you^  muft  not  have  any  Dependance  on  your  own 
Power,  Wifdom,  Strength,  no  nor  to  your  Grace  to  help  you  ; 
fo  far  you  would  be  Kings  and  Saviours  to  yourfelves  :  And 
Chrift  will  not  ihare  the  Honours  of  your  Redemption  with 
you.  He  is  too  great  a  King  to  be  made  a  Partner  with  you 
in  the  Work  and  Glory  of  your  Salvation.  Again,*  Do  you 
depend  on  him  to  prote6]:  you  from  all  your  fpiritual  Enemies^ 
to  reftore  you  to  Holinefs,  to  fubdue  all  your  Hearts  to  the 
Will  of  God,  and  make  you  Partakers  of  his  Image,  and 
^noral  Perfe6lions,  and  in  that  to  preferve  and  lead  you  to 
yoi^  true  Perfe6lion  and  eternal  liappinefs  ?  If  you  do,  you 
are  the  Subjects  of  Chrift  :  But  if  you  are  feeking  to,  or 
trufting  in  your  own  Duties  or  Virtues  to  bring  you  to  ic, 
you  are  the  Subje6ls  of  your  own  Pride,  and  of  S'atan ;  you 
are  not  in  the  Road  to  Heaven,  but  in  the  Way  to  Hell. 

3.  Do  you  7nake  it  your  Biifinefs,  and  account  it  your  great efi 
Tleafure  to  honour  and  oheyCImJt '?  If  Chrift  be  your  King  you 
love  him,  and  you  love  his  Laws,  and  his  Will,  and  count  it' 
not  only  your  Duty,  but  your  Plappinefs  to  pleafe  him.  Do 
you  count  that  you  have  no  other  Bufinefs  to  do  buttodotho 
Will  of  Chrift  and  to  pleafe  him  ;  that  this  is  the  beft  Service 
you  can  be  employed  in,  the  greateft  Glory,  and  Happinefs  of 
your  Life  ?  Do  you  defire  and  aim  at  this  as  your  chief  Jov 
to  be  conformed  to  his  Image  and  Will,  to  "ferve  him,  and 
honour  him  ?  Bo  you  pay  your  Worlhip  and  Service  to  him 
from  Love  to  him,  his  Kingdom  and  his  Laws  ?  If  fo,  then 

D   Z  you 


ao  CHRISTs  mtnefs  to  the  Truth.         Serm.  IL 

you  are  his  Subje6i:s :  'Tis  faidjthat  his  People  fhall  be  wilHngj 
or  Volunteers,  in  the  Day  of  his  Poiver,  t^fa.  iig.  3.  If  Chrill 
has  thus  made  you  his  Subjects,  then  his  kingly  Power  has 
fubdaed  you. 

4.  Does  Cbrift  rule  in  y  our  He  art  and  Actions  y  and  inthe  feveral 
Relations  of  your  Lives  ?  Chrift,  as  a  King,  has  a  Right  to  com- 
mand you  in  all.  Now  perhaps  you  think  yuu  find  aWillingnefs 
to  fubmitto  Chrift  in  fome  Things,  in  fomeReladonsof  your 
Lives  :  but  are  you  willing  in  all  the  feveral  Relations  you  are 
in,  as  a  Father,  a  Child,  an  Husband,  a  Wife,  a  Mafter,  a 
Servant,  a  Friend,  a  Ruler,  a  Subjedl '^  Chrift  muft  reign  in  all 
Relations;  in  one  as  well  as  another:  Youmuft  fee  if  in  each 
Relation  you  do  the  Duties  of  thofe  Relations  as  unto  Chrift  ; 
i.  e.  If  Chrift  be  there,  and  you  do  them  out  of  Obedience  and 
Love  to  Chrift  as  your  King ;  then  you  are  his  Subjects  and 
belong  to  his  Kingdom  :  Butif  you  do  them  not  at  all;  or  do 
them  not  out  of  Confcience  of  the  Will  of  Chrift,  and  Love 
snd  Obedience  to  him,  he  is  not  your  King. 


SERMON     IL 


Christ's  Witnefs  to  the  Truth, 


DOCTRINE        II. 

CHRIST  came  into  the  World  to  hear  Witnefs  to  the  Truth. 

^i^f.:  UR  Lord  having  alTerted,  that  he  was  a  King,  that 
li?o|ii  he  was  born  for  that  End,  and  came  into  theW^orld 
^^m.m  or  became  incarnate  for  this  Purpofe,  goes  on  in 
^,6^.6*>i6  ^^.^  ^j^r^v^j.  to  Pilate  to  explain  himfelf,  and  ftiow, 
how  he  is  a  King.  This  King  came  into  the  World  to  bear 
Witnefs  to  the  Truth. 

He 


CHRISTs  Witnefs  to  the  Tkvtb,  21 

He  did  noc  come  to  conquer  Kings,  and  difpofrefs  them  of 
their  Thrones  ;  to  impofe  '1  axes,  raife  Armies,  levy  Con- 
iributiuns,  and  fighc  with  Men.  No  !  he  came  to  be  a 
Wirnefs  for  the  Truth;  a  Witnefs  for  the  God  that  made  the 
World  ;  and  by  this,  as  you  may  afterwards  hear,  he  fets 
lip  and  maintains  his  Kmgdom  :  Ic  was  forecoid  that  he 
fliould  be  a  PVhnefs  to  the  People,  and  as  fiich,  a  Leader  and 
Commander  to  them,  Ifa.  SS-  4-— --^n  difcouning  ofi  this  Doc- 
trine 1  fnall  coniider, 

1.  What  is  that  Truth,  or  'Uihat  are  thofe  Truths,  -johich  Chrijl 
came  to  bear  WtDiefs  to. 

2.  How  his  Coming  hears  JVltnefs  to  them. 

I.  What  is  that  Truth,  orivhat  are  thofe  Truths,  which  Chrifi 
came  to  bear  Witnefs  to, 

^  Now  Chrift  came  to  bear  Witnefs  in  fome  Way  to  all 
divine^ Truths;  to  all  the  Truths  of  natural  and  revealed 
Religion;  to  all  the  Truths  of  Religion  which  God  has  made 
known  to  Men.  But  what  is  needful  to  be  faid/may  be 
comprehended  under  the  following  Heads,  viz. 

I .  He  came  to  bear  Witnefs,  that  Sin  was  infinitely  hateful  to  ■ 
Cod,  and  had  ruined  the  World. 

Chrifl's  Coming  was  the  cleareft  Teflimony  againft  Sin 
that  ever  was  given.  The  eternal  Son  of  God  would  never 
have  become  Incarnate,  and  came  into  the  World  to  deli- 
ver Men  from  Sin  in  the  Way  he  did,  if  Sin  had  not  been 
infinitely  hateful  to  GOD.  If  GOD  could  have  connived 
at  it,  or  lightly  pafs'd  it  by,  Chriil  had  not  fo  come  into  the 
World.  Sure  it  was  no  fmall  Matter  that  could  move  the 
eternal  Son  of  GOD  to  become  Incarnate,  to  appear  in, the 
Form  of  Man,  to  become  obedient  to  Death,  to  undergo  all 
the  Shame  and  Ignominy,  the  Suffering  and  Reproach  whick 
he  did  endure  ;  the  Shame  of  an  infamous  Trial  before 
Men,  the  Malice  of  the  Enemies  of  GOD,  the  Mifery, 
and  Scandal  of  the  Crofs.  For  the  iPiofl  High  GOD  to  have 
fuitered  his  own  Son  to  be  treated  in  f.icli^a  Manner  for  a 
Trifle,  or  on  the  Account  of  a  Thing  below  infinite  Mo- 
ment and  Importance^  would  have  been  utterly  unbecoming 

the 


^2      .   CHRlSTs  Witnefs  to  the  Truth.         Ssrm.  IL 

the  Holinefs  and  Wifdom  of  that  divine  and  glorious  Being. 
Chriil  came,  as  the  Scripture  abundantly  declares,  to  redeem 
us  from  Sin  ;    to  fatisfy  the  Anger  of  God  for  it  ;    and  to 
bear  the  Curfe,  or  Punifliment  which  Sin  had  brought  upon 
Man.     Now  this  all  witneffes  in  the   cleared  Manner  that 
Sin  had  brought  utter  Ruin  on  the  World  ;    that  by  Sin 
Man  had  utterly  deftroy'd  himfelf,  and  mull  have  been  eter- 
nally undone  if  the  Son'of  God  had  not  undertaken  the  Work 
of  Redemption.    It  is  the  mod  powerful  Evidence  that  ever 
was  given  that  Sin  was  infinitely  hateful  to  God.     For  it 
was  an  evidence  that  God  would  not  forgive  Sin,  nor  fave 
any  of  the   Sons  of  Adam  without  a  Satisfa6lion  for  it  ^ 
which  Satisfa6lion  muft  be  infinite  in  the  Excellency  and 
Value  and  Vercue  of  it.    Tho'  the   Heart  of  God  was  fet 
upon  the  Recovery  of  this  ruined  World,  and  he  was  Re- 
folved  to  fave  and  recover  many  of  the  loft  Race  of  Adam^ 
yet  fuch  an  Evil  flood  in  the  way,  as  made  it  unfit  for  him 
to  doit  without  fiich  a  Satisfa6lion  as  the  Son  of  God  muft 
make,  in  bearing  the  Shame  and  Pains  due  for  Sin,  and 
undergoing  the  Curfe  and  Wrath  of  God  for  it.     That  a 
God   of  infinite  Wifdom  and  Mercy   fliould  thus  exadl   a 
Satisfadtion  from  his  own  dear,  eternal  Son,  in  order  to  the 
Remiflion  of  Sin,  and  the  Salvation  of  the  Sinner,  was  fuch 
an  Evidence  of  the  Malignity,  and  curled  Nature  of  Sin, 
and  of  God's  infinite  inexorable  liatred  of  it,  as  never  was 
given  or   could  be  given  any  other  Way.     The  Sufi'erings 
of  all  Sinners  to  all  Eternity  would  not  have  been  fo  flrong 
an  Evidence  of  God's  infinite  Hatred  of  Sin,  and  the  deadly 
Nature  of  it.—  Now  this  is  an  everlaftingTruth,  that  Sin  is  in- 
finitely haceful  toGod,  it  is  contrary  to  his  Nature  and  Will; 
it  is  a  Denial  of  the  infinite  unchangeable  Purity,  Truth, 
Wifdom,  Power,  Juftice  and  Goodnefs  of  God ;  a  Reje6lion 
of  his  Authority,   a  defpifmg  and  trampling  on  his  Laws. 
And  as  God  muffc  infinitely  love  himfeif,  he  mud  infinitely 
aixl  unchangeably  hate  Sin.      And  as  Man's  Plappinefs  can 
only  lie  in  his  Likenefs  to  God,  in  Union  to,  and  Commu- 
nion with  him.  Sin  had  broke  off  that  Union,  and  fo  eter- 
nally undone  and  ruined  Man.     At  the  fame  Time  Man 
knew  not  his  Wretchedncfs  ;  and  while  the  World  lay  in 

Ruins 


% 


Serm.  II.         CHRISTs  Witnefs  to  the  Truth.         23 

Ruins  it  knew  not  its  Mifery,  but  was  content  with,  and 
in  that  dreadful  Separation  from  God.  And  Chrift  gave 
the  cleareft  I'eftimony  to  this  IVuth. 

2.  Chriji  came  to  bear  Witnefs  to  the  Holinefs  of  the  Law^ 
and  the  Covenant  of  Works  mads  with  Man, 

God  gave  Man  a  Law  at  firll,  a  natural  Law  imprefs'd 
on  his  Heart  and  Confcience,  refulting  from  the  Nature  of 
God,  and  Man's  Relation  to  him;  and  this  Law  was  given 
him  in  the  Form  of  a  Covenant  of  Life  :  The  Trial  of  his 
Obedience,  his  Confirmation  and  Happinefs,  was,  His  not 
eating  of  the  Tree  of  Knowledge  of  Good  and  Evil.  Now 
Man  broke  this  Covenant  j  finn'd  againfc  the  Law  :  this  was 
an  infinite  Reproach  caft  upon  the  Law,  and  the  Covenant 
which  God  had  given  Man  ;  a  taxing  of  the  Law  of  God 
with  Unholinefs,  a  reproaching  him  as  though  he  had  been 
unjuil  and  unkind  in  the  Reilraints  he  had  laid  upon  Man, 
and  not  good  enough  to  him  in  the  Covenant  he  made  with 
him. —  Now  Chrifl's  coming  into  the  World  for  the  End 
he  did,  and  hi*^  Works,  Obedience  and  Suffering,  were  the 
cleared;  Witnefles  to  the  Holinefs  of  that  Law  and  Cove- 
nant, and  of  God's  inflexible  Adherence  to  his  own  Confti- 
tution  :  For  the  Obedience  which  Chrift  paid  to  the  Law 
was  an  Obedience  of  the  Son  of  God. in  our  Nature,  and 
fo  it  put  the  higheft  Honour  upon  the  Law  that  could  be 
put  upon  it.  It  was  fuch  a  Fulfilment  of  the  Covenant  of 
Works  as  paid  a  greater  Honour  to  it  than  /Idanis  Obedi- 
ence to  ii  would  have  done.  The  Sufferings  of  Chrift  were 
the  Sufferings  of  the  Son  of  God  in  our  Nature,  and  were 
a  Satisfa6tion  for  the  Sin  of  Man,  and  for  theTranfgreffion 
of  the  Covenant  of  Works.  This  was  fuch  a  Satisfa6lion 
as  all  Creatures  in  the  World  could  not  have  made  ;  the 
Suffering  of  all  Sinners  in  Hell  are  not  of  equal  Value.-— 
In  the  Obedience  of  Chrifl  the  Law  was  perfe6lly  obeyed; 
in  his  Sufferings,  the  Penalty  for  Man's  Sins,  and  the  Breach 
of  the  firft  Covenant,  perfectly  and  compleatly  fuffered  ; 
which  never  could  have  been  by  Man,  for  he  muft  have 
fufFered  eternally.  Therein  God  has  magnified  the  Lavv^, 
and  made  it  honourable.  He  has  fliewn  his  inviolable  Ad- 
herence to  the  Lav/  and  Covenant  he  gave  Men  at  firft; 

and 


24       CHRISTs  Witnefs  to  the  Truth.         Sebm.  IL 

;  and  that  in  Man's  Recovery  and  Salvation  he  lofes  nothing 
of  his  Authority,  nor  abates  the  Obligation  of  his  Law  and 
Covenantjbut  this  is  inviolably  obferved,  andGod's  a6ls  exact- 
ly agreeable  to  it,  though  he  faves  the  Breakers  of  it. 

I'o  this  the  Coming  of  Chrifl,  and  his  Obedience  and  Suf- 
ferings give  the  cleareft  Witnefs. 

3.  Chriji  came  to  bear  J^Vitnefs  to  the  infinite  Perfections  of 
GOD. 

Thefe  are  the  original, uncreated,  eternal  Truths,on  which 
all  other  Truths  are  founded,  and  from  whence  they  fpring. 
The  eternal  Power  and  God-head,  the  neceflary  Exigence 
andPerfe61ions  of  God  are,  as  the  Apoflle  tells  iis^Manifef- 
ted  from  the  Things  which  are  feen,  Rom.  i.  20.  However, 
Chrid  gave  the  cleareft  Evidence,  or  Atteflation,  to  thofe 
original,  neceflary,  eternal  and  unchangeable  Truths,  that 
was  ever  manifefted  to  tlie  World  ;  that  God  made  the 
World  ,*  that  he  governs  it  ;  and  that  he  is  infinite  in  all 
'Perfe61ion,  that  is  poilible  for  him  to  poflfefs.  But  there 
are  fome  Particulars  wherein  a  more  illuftrious  Manner  this 
Witnefs  is  given  by  Chrift. 

I .  Chrifi  hears  Wiinefs  to  the  Truth  and  Fait  hfulnefs  of  GOD. 
What  greater  Evidence  could  be  given  of  this  than  the 
-Life,  and  Death,  and  Sufferings  of  Chrift  ?  Herein  it  ap- 
pears that  God  is  unvariably  true  and  conftant  to  the  Thi'eat- 
ning  of  his  Law  ;  he  would  never  change,  or  vary  from 
what  had  gone  out  of  his  Mouth.  He  had  faid,  that 
Death  fliould  be  the  Confequence  of  Adanis  Sin.  And 
Chrifi:  lliow'd  that  nothing  fhould  ever  alter  him  or  make 
him  vary  from  the  Threatning  of  the  Lavv^  :  That  he  would 
be  true  to  himfelf,  to  his  own  Honour,  and  Faithfulnefs, 
and  cannot  deny  hiwfef,  as  2  Urn.  2.  13.  ■  Jie  would  abide 
Taithful  to  his  W^ord,  though  it  rnufc  coft  Jip  Sufferings  and 
Death  of  his  own  Son.  Pie  would  not  recede  a  little  from 
his  Wo:rd,  nor  abate  any  I'hing  of  the  Rigour  and  Plolinefa 
of  his  Law,  though  it  came  to  the  gr^fefl  Expence  he 
could  be  at  to  have  it  fulfilled,  andimuil;  require  the 
Death  and  Blood  of  his  Son,  as  Man's  Sfrrety,  and  in  his 
Stead.  Chrift  gave  from  his  Mouili  the  cleareft  Teftimony 
to  this,  and  the  plaineft  Declaration,  that  God  was  T'rurh 

itfelf. 


Serm.  II.         CHRISTs  Witnefs  to  the  Truth.       25 

itfelf,  that  his  Nature  and  Being  was  Truth  ;  that  his  Ef- 
fence  "uoas  Light  ;  that  it  is  eafier  for  Heaven  and  Earth  to  pafs 
away,  than  for  God  to  vary  a  Tittle  from  his  fFord.M^t.s- 18. 
By  the  Coming  of  Chrifl  it  appeared  that  God's  Promifes 
were  unchangeably  firm  and  fhable;  that  it  wasimpoffiblefor 
God  to  lie  ;  that  all  which  Ileaven  and  Earth  could  do 
iliould  be  done  rather  than  any  Appearance  of  Deceit, 
Falfliood  or  Unfaithfulnefs  fhould  be  found  in  God. 

2.  Chrijl  bore  Ff^itnefs  to  the  inexorable  Juflice  and  Right e- 
oufnefs  of  God, 

Man  had  flnn'd;  he  had  fallen  from  God  &  his  own  Hap- 
pinefs.  He  needed  Mercy  from  God.  He  mufl:  perilh 
forever,  and  the  World  fink  in  Ruins,  if  God  did  not  fliew 
him  Mercy  ;  But  though  God  is  infinite  in  Mercy,  his 
Mercy  is  natural  to  him,  and  infinitely  free,  and  difpofed 
to  fl.iew  Mercy  to  miferable  Creatures,  yet  he  would  not  do 
it 'till  his  Jufi:ice  was  perfe6lly  fatisfied,  and  he  could  do  it 
with  Righteoufnefs  and  Equity,  and  without  any  Stain  or 
Blemifli  to  his  Juftice.  He  would  abate  nothing  that 
llri6l,  impartial,  and  infinite  Juftice  required.  Now  herein 
Chrifl  came  to  bear  Witnefs  to  the  Reality  of  immutable 
Juftice  and  Righteoufnefs  in  God.  For  he  is  an  Evidence 
that  nothing  could  change,  or  alter  thefe  Attributes  of  the 
divine  Nature,  that  God  is  unchangeable  Righteoufiiefs  and 
Juftice.  Chrift  has  given  the  cleareft  Atteftation^  that  can 
be  given,  to  the  inflexible  Nature  of  divine  Juftice.  When 
God  faid,  Jwake,  0  Sword,  againjl  the  Man  that  is  my  Fellow: 
When  the  Son  of  God  was  made  a  Viftim  of  divine  Juf^ 
tice,  it  appeared  that  nothing  could  ever  move  God  to  be 
unjuft,  or  pervert  Judgment.  He  could  do  more  than  make 
all  Worlds  a  Sacrifice  to  the  Rights  and  Claims  of  Juftice, 
rather  than  fuffer  them  to  be  violated  or  fet  afide.  He 
lliow'd,  that  Z?<?  is  a  God  of  Truth,  and  mthout  Iniquity, that  juJS 
and  right  is  he,     Deut.  32.  4. 

3.  Chriji  came  to  bear  Witnefs  to  the  infinite  Love  and  Mercy 
of  God. 

God  is  infinite  (in  Mercy,  and  his  Goodnefs  and  Love  ar« 
boundlefs  as  his  EflTence.  He  is  glorious  in  Mercy  as  well  as 
Holinefs.    All  the  Angels  and  happy  Creatures  above  are 

E  innumerable 


26         CHRlSTs  Witnefs  to  the  Tritth.         Serm.  II. 

innumerable  and  nnceafing  WitneiTes  of  his  Love  ;  all  Sin- 
ners that  are  renewed  and  faved  are  the  Monuments  of  his 
Mercy.  He  has  Millions,  and  numberlefs  Millions  of  Evi- 
dences of  his  vaft  and  boundlefs  Benignity  in  the  World. 
But  of  all  the  Evidences  of  it  there  are  none  like  Chrift  : 
There  can  be  no  fuch  Witnefs  of  the  divine  Love,  as  the 
Philanthropy^  or  Love  of  God  to  Man  made  manifeft  in 
Chrifl.  This  witnefles  the  Eternity,  the  Unlimitednefs, 
and  EndlelTnefs  of  that  Love.  Chrifl  had  never  come 
into  the  World,  if  God  had  not  been  v/illing  to  fave  Sin- 
Bers ;  if  he  had  not  from  all  Eternity  faved  them,  and  re- 
folved  to  ihew  his  Love,  and  manifeU:  the  Riches  of  his 
Mercy  to  them.  God  had  fuch  a  Love  of  Pity,  and  Com- 
paflion  to  them,  as  to  overcome  all  the  Difficulties  that 
were  in  the  Way  of  their  Salvation,  and  to  give  the  great- 
eft  Gift  in  Heaven  or  Earth,  the  greatefl  Argument  of  hi5 
Love  that  could  ever  be  ihown.  We  find  that  when  Sin- 
ners come  to  have  fome  jufl  Apprehenfions  of  the  deadly 
Malignity  of  Sin,  and  its  curfed  Oppofition  to  the  Nature 
and  Image  of  God,  its  horrid  Perverfenefs  in  defying  the 
Authority,  Power,  Holinefs  and  Juflice  of  God  ;  when  they 
come  to  fee  what  Creatures  they  are,  how  unlike  to  God, 
how  utterly  unfit  for  Communion  with  him,  and  how  infi- 
nitely they  have  fwerved  from  his  Will,  and  Law,  what  an 
impure  Nature,  perverfe  Temper  and  Difpofition  they  have, 
it  is  exceeding  hard  to  perfwade  them  that  a  righteous,  juft, 
pure  and  holy  God  can  ever  find  in  his  Heart  to  love  fuch 
Creatures.  They  can't  think  it  poffible  that  fuch  a  Being, 
could  ever  defign  Mercy  for  fuch  as  them  ;  fuch  Monflers 
of  Sin,  Ingratitude,  Rebellion,  and  all  that  can  be  unholy 
and  pervdrfe.  But  Chrifl  has  boi'n  uncontrolable  Witnefs  to 
this  Truth' :  For  if  God  could  not  have  pitied  them,  and 
had  Mercy  on  them,  he  never  could  have  confented  that 
his  Son  fhould  die  for  them:  If  he  had  not  loved  them,, 
he  never  would  have  fent  his  only  Son  into  the  World  to 
have  taken  the  human  Nature,  and  to  fufFer,  inflead  of  cur- 
fed and  lofl  Creaturesj  the  feverefl  Punifhment  that  Juflice 
required.  If  God  had  not  had  as  much  Mercy  as  all  the 
Sinners  in  the  World  ^needed^  he  would  not  have  given  his 

only 


&RM.  II.  CHRISTs  Witnels  to  the  Truth,        27 

only  and  eternal  Son  as  a  Ranfom.  This  was  a  Gifc  greater 
than  all  Worlds.  If  he  had  given  all  the  Angels  in  Hea- 
ven, and  all  the  Creatures  that  he  had  made,  ic  would  not 
have  given  fuch  irrefragable  Teftimony  of  his  infinite  Love 
and  Mercy,  as  the  Gift  of  his  only  and  eternal  Son,  to  fave 
fuch  a  World.  Hence  when  our  Saviour  fpeaks  of  ic,  he  does 
it  with  fuch  an  Emphails  as  is  above  and  beyond  Compa- 
rifon,  Joh.  3. 16.  God  fo  loved  the  Worldy  &c.  He  fo  loved 
it  as  is  beyond  all  Parallel;  fo  that  he  exprefs'd  the  greatefl 
Love  he  could  exprefs  towards  it.  For  be  gave  his  only  be- 
gotten Son  :  He  had  nothing  greater  to  give  ;  nothing 
lie  could  fo  much  exprefs  his  Love  by.  He  could 
have  made  numberlefs  Worlds,  and  have  given  them  ;  but 
all  that  he  could  have  made  could  not  be  fo  great  and  good 
and  dear  to  him  as  his  only  Son.  Since  God  could  give  him 
for  the  Salvation  of  Sinners,  it  proves  his  Mercy  to  be  in- 
finite, and  boundlefs.  No  Manfeflation  of  Love  or  Mercy 
can  go  beyond  or  be  a  Match  for  this.  So  the  Apoftle  ar- 
gues, Rom,  8.  32.  He  that  /pared  not  his  own  Son^  but  deli- 
vered  hi7n  up  for  us  all,  how  fhall  he  not  with  him  alfo  freely  givt^ 
us  all  Things  ? 

4.  Chriji  came  to  bear  Wi  tnefs  to  the  Wifdom.  and  Povsef 
of  God.  ^ 

Thefe  divine  Attributes  do  mofl  glorioufly  fhine  forth  by 
Chrift's  coming  into  the  World,  and  our  Redemption  by  him. 
The  Contrivance  of  this  wonderful  Scheme  is  beyond  the 
Wifdom  of  all  Creatures.  The  eternal  Son  of  God  becomes 
incarnate ;  the  fecond  Adam^  and  Man's  Surety,  fulfils  the 
Covenant  of  Works,  which  the  firft  Adam  broke  ;  anfwer'd 
the  Penalty  of  the  Law,  and  fatisfied  for  our  Sin  ;  bore  the 
Curfe  which  we  had  deferved  ;  anfwered  all  the  Demands 
of  Juflice  and  the  Law  for  Sin  ;  fulfilled  all  the  Righteouf- 
nefs  of  the  Law,  and  gave  infinite  Honour  to  it ;  put  an 
Honour  upon  it  above  what  the  perfonal  Obedience  of  Adam 
would  have  done,  or  which  would  have  been  given  by  ^i^w's 
Fulfilment  of  the  Covenant  of  Works  ;  by  him  compleat 
Salvation  is  purchafed,  and  provided  for  Sinners ;  this  was 
a  Myflery  above  all  the  Comprehenfion  of  Angels  or  Men, 
In  this  appears  to  be  an  unfathomable  Reach  pf  divine  Wif- 
E  2  dom. 


28  CHRlSTs  Witnefs  to  the  Truth.        Serm.  IL 

dom,  in  finding  out  a  Way  that  feem'd  to  look  fo  contrary 
to  all  the  Probabilities  of  human  Reafon.  The  Son  of  God 
was  made  Man,  in  the  Form  of  a  Servant:  Infinite  Strength 
appeared  in  the  Weaknefs  of  Flefii  and  Blood  :  The  Crea- 
tor, and  Lord,  and  Judge  of  the  World,  flood  at  the  Bar  of 
Pontius  Pilate,  was  fentenced  to  Death,  fcourged,  reviled, 
fpit  on,  crucified  as  a  Malefa6lor.  This  Scheme  that  was 
befide  all  the  Imagination  and  Thoughts  ofMen,andfeem.ed 
mofl  oppofite  to  the  Glory  of  God,  and  contrary  to  theDe- 
fign  of  it,  either  in  God's  Honour,  or  Man's  Salvation  ;  was 
the  Wifdom  of  God,  and  the  Power  of  God.  When  An- 
gels were  non-plufs'd.  Devils  triumph'd,  and  Men  laughed 
at  a  crucified  God,  the  Power  and  Wifdom  of  God  appeared 
infinite;  and  he  fiio  wed  that  it  was  infinitely  eafy  for  him  to 
out-reach  all  thePower,Malice&Craft  of  Hell&Earth,when  he 
could  accomplifii  the  vafteft  Defigns  ofhis  eternal  Counfels  by 
ways  that  looked  to  the  World  as  if  they  were  contrary  to  them, 
God  hath  abounded  towards  us  in  all  Wifdom  and  Prudence, 
both  in  the  Way  of  our  Redemption  and  all  the  Parts  of  its 
Applicatipn.  i  Cor.  1.23,24.  But  we  preach  Chrift  crucified^ 
unto  the^  Jews  a  Stumbling  Block,  and  unto  the  Greeks  Foolijh- 
nefs  ;  but  unto  them  which  are  called^  Chrifi  the  Power  of  God, 
and  the  Wifdom  of  God. 

5.  Chrijt  came  to  hear  Witnefs  to  the  Harmony  and  Agreement 
of  the  divine  Attributes,  or  the  Si7nplicity%f  the  divine  Nature,. 

In  Chrifi  they  are  all  united  in  the  mofl  glorious  Manner  ; 
as  the  Pfalmifl  fpeaks,  Pfal.  85-  10,  &c.  Mercy  and  Truth 
are  ?net  together,  Right eoufnefs  and  Peace  havekijfed  each  other. 
'■  ^%  Chrifi,  a  God  of  infinite,  inflexible  Juflice,  gf  fpotlefs, 
and  abfolute  Purity  and  Plolinefs,  fiiews  infinite  Mercy  to 
poor,  lofi:,  curfed  Sinners.  When  Mercy  fliines  and  tri- 
umphs in  infinite  Grace  and  Glory  ,•  when  Love  (loops  down 
even  to  the  Deeps  of  Hell  to  fetch  Rebels  to  Heaven  ; 
fevere  and  awful  Juflice  and  abfolute  Holinefs  fit  on  the 
Throne  of  Glory,  and  triumph  in  infinite  Ilonour  ;  Power, 
and  Sovereignty  keep  their  Place  and  Rank,  and  appear  in 
all  the  Glor'y  that  becomes  the  tranfcendant  Majefly  of' 
God  :     \YhQi\  Holinefs  Juflice  and  Righteoufucfs^  are  dif- 

played 


S£RM.  II.         CHRlSTs  Witnefs  to  the  Truth.         29 

played  in  the  greateft  Glory,  eventhen  God  appears  to  be 
infiniteLove  &  Pity.     The  greateft  Tendernefs,  Compaffion 
andMercy,reign  eternally :  Mercy  takes  its  full  Scope,  &  in- 
finitely rejoices  in  its  moil  full  and  conipleat  Exercife,  in. 
making  the  mod  wretched  felf-ruined  and  miferable  Crea- 
tures, the  Favourites  and  Darlings  of  Heaven,  the  Obje6l:s 
of  the  Complacency  and  tenderefh  Love  of  the  mod  glori- 
ous God,  r.gaind  .whom  they  had  rebelled.     And  in  all,  the 
divine  Wifdom  appears  in  the  mofhCiiLin^^ Light,  in  fo  con* 
triving  this  aflonithing  Work,  as  to  difplay  all  the  divine 
Attributes  in  their  brightefl  Glory.     Jullice  and  Hoiinefs 
never  appeared  fo  bright  and  clear  as  when  Mercy  was  moil 
fully  ana  boundleOy  exercifed.     Chrilt  is  the  Witnefs,  that 
the  divine  Attributes  never  clalh,  the  Honour  of  one  never 
fufFersby  the  Glory  of  another;  but  all  are  harmonious :  For 
God  is  one  ;   there  is  a  perfeft  Simplicity  in  his  Nature. 
This  greateft  Work  that  ever  was  done,  is  the  llrongeft 
Proof  that  all  his  Works  are  fo  done  as  to  be  honourable 
to  all  his  Perfe6lions,  that  he  can  never  contradict  or  difiio- 
nour  any  one  of  them.     Every  one  of  them  is  God,  and 
they  all  are  God.     God  is  Wifdom,  God  is  Love,  God  is 
Mercy,  Juftice,  &c  ;  and  thefe  Perfeftions  are  infinite  and 
abfolute  in  God,  and  they  are  God.   He  is  one;  and  all  the 
Perfe6lions  ofhis  Nature  are  fo  perfeclly  united,  that  in  the 
A6Hng  or  Exercife  of  Juflice,  'tis  a  merciful  God  ;  and  in  the 
Exercife  of  Mercy  'tis  a  juft,  and  holy,  and  fovereign  God 
who  a6ls.     Thefe  are  fome  of  thofe  Ways  wherein  Chrift 
came  to  bear  Witnefs  to  the  infinite  Perfections  of  God.    ^ 
I  pafs  now  to  the  next  general  Head. 
4.   Chri/l  came  to  bear  WHnefs  to  the  Providence  of  God 
The  God  who  made  the  World  never  leftit  without  Wit- 
nefs, that  he  governed  it  ;  no,  not  v/ithout  num.berlefs  Wit- 
neifes  in  all  Ages,  Times,  and  Places  ;    wherefore  faith  the 
Apoftle,  He  left  not  hlmfef  -Mhout  Witnefs,  Afts  14.  17. 
But  the  cleareft  Witnefs  of  this  v/as  given  by  Jefus  Chrift. 
His  coming  into  the  World  was  (as  you  may  hear  after- 
w^ards)  to  fulfil  all  the  Prophefies  that  had  been  given  forth,, 
and   all    the   Promifes    that  had  l>ecn  made  to  Mankind, 
and  to  all  the  Rules  and  Laws  vvhich  Gcd  had  given  them. 

in. 


30  CHRIST s  Witnefs  to  the  Truth.        Serm.  II. 

in  all  Times  after  the  Fall  And  fo  it  was  Witnefs  of  the 
conftant  Care  he  had  all  along  taken  of  Mankind,  and  his 
Government  of  them  :  That  he  did  not  at  any  Time  leave 
off  his  Care  to  over-rule  all  Events,  to  accomplifh  the  greac 
Thing  he  had  upon  his  Heart  for  Men,  before  the  Founda- 
tion of  the  World,  and  thas  all  his  Works  were  fore-known 
to  him,  A6ls  15.  18.  As  this  was  a  Confirmation  of  the 
Religion  of  Nature,  and  all  that  had  ever  been  reveard,foic 
■proved,  that  God  had  ever  had  his  Eye  on  Man  ;  that  Man- 
kind had  always  been  theSubje6ls  of  his  Care.  And  as  this 
was  with  a  View  to  theRecovery  of  Man  from  Sin  to  Holinefs, 
and  bringing  him  to  Heaven,  and  eternal  Salvation,  it  was 
a  Proof  that  his  Care  had  been  for  this  in  all  the  Events  that 
had  brought  it  on,  and  prepared  Thing€  for  this  Manifefta- 
tion  of  his  Grace.  And  the  Coming  of  Chrifh  was  fo  ta- 
ken Care  of,  that  it  might  be  known  according  to  all  the 
Prediftions  of  him  from  the  Beginning  ;  that  he  was  the 
the  Seed  of  the  Woman  promifed  to  Jda?n ;  the  Shiloh  fpo- 
ken  of  by  ^acob,  the  Prophet  whom  Mofes  foretold  ,*  and 
the  great  Meffiah  who  was  foretold  by  all  the  Prophets: 
So  in  preferving  the  Line  of  his  Succeffion,  in  taking  Care 
that  his  Genealogy  fliould  be  found  ;  in  the  Circumftances 
of  his  Birth,  over-ruling  the  Taxation  orEnroiiment  of  the 
Roman  Empire,  that  Chrifl  might  be  born  at  Bethlehein  and 
enrolled  there.  And  in  all  the  various  Circumftances  of  his 
Life  and  Death,  and  their  exa6l  Correfpondence  to  the  Pro- 
inife  and  Defignof  God,  Chrifl  gave  Witnefs  that  the  Pro- 
vidence of  God  conflantly  governed  all  Things  that  feem'd 
to  have  the  mofl  cafual  Event  ;  that  God  brought  about 
his  own  Purpofe  in  Spite  of  all  Endeavours  of  the  World, 
or  Hell  againft  them :  So  all  the  Circumftances  of  our  Saviour's 
Trials,  and  relating  to  his  Death,  appear  to  have  been  un- 
der a  very  particular  and  fpecial  Diredlion  and  Govern- 
ment of  a  wonderful,  and  myflerious  Providence,  which 
over-rul'd  all  the  Defigns  of  Men  and  Devils,  againfl  their 
own  Intentions  and  Purpofes,  and  made  them  exaftly  an- 
fwer  the  Scheme  of  Divine  Wifdom,  &  accomplifli  the  Coun- 
fels  and  Decrees  of  God ;  and  bring  about  what  he  hadre- 
folved  fhould  be  done.  Wherefore  our  Lord  tells  P/7^f^  when 

he 


Serm.  11.         CHRIST'S  Witnefs  to  the  Trutit.  31 

he  boafled  of  his  Power  againft  him,  Thou  couldd  have  m 
'Folder  at  ally  except  it  were  given  thee  from  above  ^  J  oh.  19.  11. 
As  this  great  Event  was  the  grand  Obje6l  that  the  Ciiurch 
ahvays  had  its  Eye  upon,  and  would  ahvays  chiefly  obferve 
in  all  fucceedingTimesof  the  World,  Chrirt:  gave  the  ckarefl 
Witnefs  of  the  Providence  of  God, 

5.   Chrijl  came  to  hear  Witnefs  to  the  DoBrine  of  the  Trinity. 

The  Unity  of  the  Godhead  is  difcovered  by  natural  Light. 
The  invifible  Things  of  hi?nfrom  the  Creation  of  the  World  are 
clearly  feen,  being  underftood  by  the  Things  that  were  niade^  even 
his  eter?ial  Pozver^andGod-head^Rom.  I.  20.  But  nothing  of  the 
Trinity  of  Perfons  in  the  Unity  of  the  God-head  is  known 
from  thence  :  and  the  Intimations  of  it  in  the  Old-Tefla- 
ment  are  but  dark  and  obfcure^  in  Comparifon  of  zhefc  Dif- 
coveries  which  are  made  of  it  by  Chriil.  By  his  coming  into 
the  World  this  glorious  Doftrine,  one  of  the  great  Fun^- 
damentals  of  Chriftianity,  is  brought  to  open  Light,  and  mofh 
clearly  manifefl:ed.  Chrift,  the  eternal  Son  of  God^  came  into 
the  World  from  the  eternal  Father  ;  fent  by  him,  yet  he 
came  of  his  own  Will  :  He  received  Comniand?nent  of  the  Fa- 
ther to  by  down  his  Life,  and  yet  he  had  Power  to  lay  it  down, 
and  to  take  it  again.  He  offered  himfelf,  and  was  raifed  froJii 
the  Dead  through  the  eternal  Spirit ;  by  hiniGodf7iade  the  World; 
yet  all  Things  were  made  by  him,  and  for  him.  And  he  thought 
it  no  Robbery  to  be  equal  with  God.  He  tell  us.  The  Father^ 
the  Word,  and  the  Spirit  are  God,  and  yet  thefe  three  are  one.  Job. 
I.  1,2,3.  Chrifl  bears  witnefs  to  this  great  Do6lrine  in  his 
Word  and  Works.  He  wrought  all  his  Works  in  the  Name 
of  God,  and  by  Commiffion  from  his  Father,  who  therein 
bare  TeCtimony  to  him  in  all  that  he  pretended  to  be,  and 
fet  the  great  Seal  of  Heaven  to  the  Truth  of  all  he  faid ;  yet 
he  wrought  them  by  himxfelf;  his  own  Povv^er,  and  the  God- 
head which  dwelt  in  him  bodily.  The  Holy  Spirit  is 
fent  from  the  Father,  and  fent  by  Chrifl  to  renew  and  fan6tify 
theEle6l,  and  yetitis  faid  Jam.  i.  1'^. Of  his  own  Will  begat 
he  lis.  The  fame  Works,  the  fame  Knowledge,,  the  fame 
Word  is  by  Chrift  attributed  to  all  the  Perfons  of  the  Tri- 
nity, and  the  fame  Honour  required  for  them  all.  And 
Chriil  ih^v^^  us,  that  in  the  Work  of  our  Redemption  they' 


32         CHRISTs  Witnefs  to  the  Truth.         Serm.  IL 

all  co-operate,  according  to  the  Order  of  their  Siibfiflence, 
and  an  agreed  OEconomy  or  Rule  in  their  Operations  ; 
and  yet  thefe  three  are  one,  and  the  fame  God.  This  is 
abundantly  witneffed  in  all  the  Operations  of  our  Redemp- 
tion ;  in  tlie  Deckirations  of  Chritl  himfelf  and  of  the  Holy 
Spirit"  in  the  Apoilles.  In  the  Work  of  Redemption  by 
Chrift  is  the  mod  glorious  Difplay  of  this  Dodlrine.  The 
clearefl  Revelation  of  the  Truth  and  Reality  of  this  incom- 
prehenfible  Myftery  was  made  manifefl  by  Chrifl  ;  fo  that 
it  has  been  the  Opinion  of  fome  great  Men^  that  the  grand 
Defign  of  God's  making  this  World,  and  permitting  the 
Fall  of  Man,  was  to  make  fuch  a  glorious  Difcovery  of  the 
great  Do6lrine  of  the  Trinity,  and  the  eternal  Truth  and 
Reality  of  the  Subllftence  of  the  three  divine  Perfons  in 
the  Unity  of  the  Godhead. 

6.  Chriji  came  to  bear  Witnefs  to  the  Truth  of  ancient  FrO'^ 
phefy,  and  of  bis  being  the  King  of  the  JeiJis. 

There  had  been  a  great  many  Propi;ieries  given  out  from 
Time  to  Time  in  the  feveral  Ages  of  the  Church  concern- 
ing him.  It  was  foretold  to  Adam^  That  the  Seed  of  the 
JVoman  fhould  briiife  the  Serpent's  Head,  Gen.  3,  15.  And  to 
Abraham,  That  in  bis  Seed  all  the  Nations  of  the  Earth  flmild 
he  blejfed,  Gen.  22.  18.  This  Promife  was  confirmed  to  7- 
faac,  and  to  Jacob.  Mofes  declared,  that  a  Prophet  pjould 
the  Lord  God  raife  up  to  Ifrael  like  unto  him  ;  to  whom  they 
fhould  hearken  in  all  Things,  Deut.  18.  15.  It  was  promifed 
to  David  that  Meffiah  fliould  come  from  him,  and  that  ac- 
cording to  the  Flefh,  God  would  raife  up  of  his  Seed,  a 
Prince,  and  a  Saviour  to  Ifrael  And  the  Prophet  IfaiahdQ- 
fcribes  his  Perfon,  his  Birth,  the  Circumflanccs  of  it,  and 
his  Life  and  Death  in  very  particular  Manner,  and  with  a 
furprifmg  Exa6lnefs.  All  the  Prophets  fpoke  of  him  ;  and 
indeed  the  great  Scope,  End,  and  Defign  of  the  Prophef les, 
were  to  defcribe  the  Perfon,  Offices,  and  Redemption  of 
Chrifl: ;  and  to  direft  the  Faith,  and  Plope  of  God's  People 
in  all  Ages  to  him  :  To  explain  the  Meaning  of  the  Types 
and  Sacrifices  under  the  Law,  which  were  dark  Shadows, 
and  Defcriptions  of  him.  There  are  great  Numbers  of 
fuch  PalTages  in  the  Old  Teftament,  which  need  not  be 

innumerated 


Serm.  ir.  CHRIST'S  Witnefs  to  the  Truth.         33 

inniimerated  here.  Now  if  Chrifl  had  not  come,  the  Pro- 
miles  which  God  had  made  unto  his  People  would  have  been 
broken,  the  divine  Truth  and  Veracity  would  have  been  in- 
finitely difnonoured,  and  God  would  have  made  his  People 
hope  in  a  Lie.  But  Chrifl:  came  to  bearV/itnefs  to  the  Truth 
of  them.  He  fliew'd  himfelf  the  very  Perfon  they  all  fpake 
of,  and  was  himfelf  the  Performance  and  Accomplhhmenc 
of  them.  His  Coming  gave  full  Proof  of  the  Truth  of  all 
thofe  ancient  Prophecies  and  Promifes,  being  the  very  Per- 
fon they  all  defcribed.  His  Birth;,  his  Defcent,  his  Life,  his 
Death,  his  fpiritual  Kingdom  was  fuch  as  they  had  all  fore- 
told, and  God  had  promifed  by  them.  This  was  a  full  Con- 
firmation of  their  Truth,  for  it  was  the  Fulfilment  of  the 
Promife  of  God  made  unto  the  Fathers^  A6ls  13.  32,  33.  And 
when  our  bleiled  Saviour  convinces  his  Difciples  of  their 
Mifliake  concerning  the  MefTiah  which  they  expefted,  he 
takes  Occafion  to  fliewhow  he  had  fulfilled  all  the  Scriptures 
which  had  fpoken  concerning  the  MeJJtah,  Luke  24.  25, 26.  So 
in  the  feveral  Paflages  of  his  Life,  and  Circumftances  of  his 
Death,  Notice  is  taken  by  the  Evangelifl:  of  the  Neceffity 
of  them  in  Order  to  the  Fulfilling  of  the  Scripture.  In  all  this 
he  gave  demonftrative  Evidence,  that  he  was  the  Perfon  al- 
ways fpoken  of,  and  promifed  under  the  Chara61:er  of  the 
Mefliah,  and  the  King  of  the  Jews.  So  he  did  by  all  his 
Miracles,  and  the  wonderful  Works  v/hich  he  wrought, 
witnefhng  that  good  Confeffion  he  made  before  Pontius  Pi- 
late^ in  my  Text  and  Context. 

7.  He  came  to  bear  Witnefs  to  the  Truth  of  divine  Revelation, 
By  proving  the  Truth  of  all  the  ancient  Prophecies,  and 
Predictions  concerning  the  MeiTiah,  Ciirifl  proved  that  all 
thofe  Revelations  were  given  by  God  ;  and  this  alfo  proved 
that  the  Men  who  di6i:ated  and  wrote  them,  Vv^ere  fent,  and 
appointed  of  God  to  make  thofe  Revelations  to  the  World. 
And  this  was  a  flrong  Evidence,  that  what  they  fpake  more 
than  this  in  the  Name  of  God,  was  done  by  his  Authority 
and  Direction  ;  for  it  is  highly  improbable  (to  fay  the  leafl 
of  it)  that  God  fliould  ever  employ  Men  to  make  known 
his  Will  to  the  World,  who  (hould  be  very  pun6lual,  and 
exa6l  in  declaring  it  in  fome  Things,  and  in  others  when 

F  .  they 


34         CHRIST s  Witnefs  to  the  Truth.  Serm,  IL 

they  pretend  to  come  in  the  fame  Name,  and  by  the  fame 
Authority,  to  vent  Lies,  Deceits,  and  Impoflures,  and  aim 
to  cheat  and  deceive  Mankind  :  And  that  God  fliould  own, 
and  give  undeniable  Evidence  to  the  Truth  of  what  they 
delivered    in    fome   Things,  and    leave  a  Parcel  of  Fall- 
hoods  and  Lies  told  by  the  fimeMen,under  Pretence  of  the 
fame  Authority,  fliil    to  pafs  under   the  Name  of  divine 
Truths  uncapable  of  being  difcovered,   or  dete6led.     But 
moreover,  Chriil:  own'd  the  Men  as  the  Servants  of  the 
MoH  High  God,  and  as  fent  and  directed  by  his  Spirit;  Mo- 
fes^  the  Prophets,  and  the  Pfalms  are  exprelly  named  by  him, 
andijallowed  to  be  written  by  divine  Dire6lion,    and  the 
Things  in  them  fpoken  concerning  him  ;    and  he  tells  us, 
thefe  are  the  Writings  of  God,  or  Writings  diftated  and 
infpired  by  the  Holy  Ghoft.     He  often  appeals  to  his  own 
A<ftions  and  Chara61eras  neceilary  to  the  Fulfilment  of  thefe 
Writings  of  the  tloly  Men  of  God,  and  this  hecaufe  the  Scrip- 
ture cannot  be  broken. 

There  are  very  many  Paflages  of  them  cited  by  Chrift 
and  his  i^.poflles  in  the  New-Teilament,  as  the  Word  of 
God.— -Befides,  in   the  New-Teftament,  Chrift  has  made 
known  all  the  Mind  and  Will  of  God  concerning  Man  ; 
and  declared  that  he  came  from  God  to  give  Light  unto 
the  World  ;     and  is   the    true  Light  that  lliineth,    and 
came  forth  from  God,  to  manifeft  his  Will  to  Mankind. 
As    he    fulfilled   all    the   ceremonial    Law   of   the   Jews 
which  then  fell  and  ceafed  of  it  felf,  fo  he  has  adopted 
all  the  moral  and  fpiritual  Part  of  their  Religion,  and  of 
natural  Religion  into  his  own  Inilitution,  and  confirm'd  it 
by  the  Authority  of  God,  and  the  Law-giver,  and  Saviour 
of  Men.     His  coming  into  the  World  was  an  inconteilible 
Proof  that  the  Revelation  God  had   made  to  the  ancient 
Patriarchs,  and  to  the  Jews,  was  of  God  ,*   and  that  their 
Religion  cam.e  from  Heaven.  Fie  fpakeof  it  always  as  fuch, 
and  ipake  of  thofe  Perfons,  whofe  Piety  and  Intcreftin  the 
Favour  of  God  the  Scripture  wicnelfe?,  as  eminent  and  holy 
Men,  and  gone  to  FLeaven;  and  faid  thatthofe  who  exped: 
to  go  there,  mufi:  be  Followers  of  them,  who  walked  by 
I'aiin,  and  pleafed  God.     He  fnewed  that  his  Religion,  and 

the 


Serm.  IL         CHRISTs  Witnefs  to  the  Truth.         35 

tlie  ChrifHan  Inflitution,was  from  God,  by  fuch  AVorks,  Mi- 
racles, and  Fullilmcnt  of  Prophecies,  as  gave  ancontrolable 
Witnefs  to  the  Truth  of  all  he  faid  and  did.  By  his  Life,  his 
Miracles,  his  Refurre6lion,  he  proved  that  he  came  from 
God,  and  that  all  he  taught  and  did  and  fuffered  was  by  the 
y\ppointmxnt  and  Will  of  God,-  and  therefore  that  his  Gof- 
pel  as  itfelf  declares,  is  to  be  the  flanding  Rule  of  Man's 
Faith  and  Obedience  in  all  future  Times  to  the  End  of  the 
World  :  That  no  Man  Ihall  add  to  it  or  take  from  it,  without 
being  ciirfsd  of  God,  and  ha^'ing  his  Name  blotted  out  of  the 
Book  of  Life,  Rev.  22.  18^  19.  Herein  he  bear  Witnefs  to 
alljthe  Truths  of  re\^ealed  Religion,  all  the  revealed,  and 
poficive  Inflitutions  of  God's  Will,  that  were  ever  made  to 
the  World. 

8.  He  came  to  bear  JVitnefs  to  the  Truth  of  the  Promife, 
and  Covenant  of  Grace  which  God  made  with  Man. 

When  the  fird  Covenant  was  broke  by  the  Falf  and  Sin 
of  Jdam,  and  Man  could  have  no  juft  Hope  of  living  by 
that,  and  had  nothing  to  expe6l  from  it  but  Death,  and  the 
Curfe,  it  pleafed  God  of  his  infinite  and  meer  Mercy  to  en- 
ter into  a  Covenant  of  Grace  with  Man  :  Wherein  Man  is 
to  live  not  by  his  own  Works,  but  by  the  Obedience  and 
Sufferings  of  Chrifl,  i.  e.  By  the  Righteoufnefs  of  Chrifl, 
by  the  mere  Grace  of  God  given  and  bellowed  through  him. 
On  this  all  the  holy  Men  that  had  Hved  from  the  Vail  of 
Jdam  'till  the  Coming  of  Chrifl,  had  depended  ;  They  had 
hoped  in  the  Promifes  God  had  given  of  a  Saviour  to  come,-  in 
the  Faith  of  thefe  they  had  Hved  and  died :  Now  Chrifl's  com- 
ing into  the  World  gave  abundant  Atteflation  to  the  Truth 
of  the  Covenant  of  Grace,  and  the  Promifes  of  it.  This 
Covenant  was  made  with  Chrifl  for  his  People :  He  is  the 
Head  of  it ;  its  Surety,  and  Undertaker  for  the  Fulfilment 
of  it  on  the  Part  of  Man  ,-  the  flrongefl  Security  alfo  for  the 
Fulfilment  on  the-Part  of  God.  Jll  the  Promifes  of  God  are 
in  him  Tea,  and  in  him  Amen,  2  Cor.  1.2.  Chrifl's  cominginto 
the  World,  his  Death  and  Sufferings,  were  in  Purfuance  of 
that  Covenant,  and  the  Performance  of  the  Promifes  of  it. 
Thefe  were  made  in  Chrifl,  and  are  to  be  performed  to  him, 
on  the  Account  of  his  abfolute,  and  perfe6l  Obedience,  and 

F  2  Satisfaction, 


36         CHRIST s  Witnefs  to  the  Truth.  Serm.  II. 

Satisfaclion  and  Righteoufnefs.  By  Chrift  they  are  purcha- 
fed^  paid  for,  and  fecured  to  all  that  believe  in  him  ;  fo  that 
the  Faichfulnefs  of  God  iliands  bound  to  perform  them  :  As 
God  was  true  and  faithful  to  his  Promife  to  Man,  to  give 
him  a  Saviour,  and  fend  his  Son  into  the  World  to  redeem 
him ;  fo  he  v/ill  aff.iredly  be  true  to  his  own  Son,  in  giving  him 
all  he  died  for,  and  fatisfying  his  Soul  with  his  Seed  for  his 
Travail  and  Death.  God  the  Father  having  given  a  Seed 
to  his  Son  in  the  Covenant  of  Redemption,  and  promifed 
him  on  Condition  of  his  making  his  Soul  an  Offering  for  Sin^ 
he  Pooidd  fee  his  Seed,  and  the  Travail  of  his  Soul,  and  be  fatis- 
fed,  Ifa.  5.  3.  'Tis  impoffible  he  fliould  fail  of  performing 
the  Promifes  of  the  Covenant  of  Grace  to  thofe  for  whom 
Chrift  died  :  For  thefe  are  made  to  Chrift  for  them,  and  put 
into  his  Hands  to  be  fulfilled,  and  performed  for,  in,  and  by 
them,  i.  e.  by  them,  and  in  them,  fo  far  as  thofe  Promifes 
fecure  the  Graces  of  the  Spirit  of  God  and  the  fan6tifving 
Influences  and  Work  of  it.  Having  made  the  Promifes  of 
the  Covenant  to  Chrift  the  Head  for  all  his  fpiritual  StQdy 
God  is  become  bound  to  him  for  the  Performance,  and  his 
Covenant  never  can  be  difanul'd,  nor  any  Promife  of  it 
fail.  The  Apoftle  argues  from  hence  the  unfailing  Certainty 
of  every  Article  of  this  Covenant,  Gal.  3.  15,  16. —  Tho^ 
it  he  a  Man's  Covenant,  yet  if  it  be  confirmed,  no  Man  difanul- 
leth  or  -addeth  thereto,  Ncjo  to  Abraham  and  his  Seed  were  the 
Frornijes  made.  He  faith  not,  and  to  Seeds,  as  of  many,  hut  as 
of  one,  and  to  thy  Seedy  which  is  Chrifl.  The  Word  Seed  is 
in  the  fmgular  Number,  and  points  at  a  lingle  Perfon,  viz. 
Chrift.  T!:e  Covenant  is  firm  for  ever,  the  Promifes  being 
made  to  Chrift,  and  in  him  to  his  fpiritual  Seed. 

God  can  ne^^er  be  unfaithful  to  his  own  Son.  'Tis  im- 
poil'ible  he  could  ever  have  been  induced  to  perfwade  liim 
to  undertake  or  confent  to  his  Undertaking  to  come  into 
the  World,  and  fuffer  and  die  on  the  Errand  of  Man's  Re- 
demption, with  the  Promife  of  the  Covenant  of  Redemption, 
with'all  the  Prornifes  of  the  Covenant  of  Grace  ma^^-  over  to 
him,ard  put  into  his  Hands  for  all  his  fpiritual  Seed,  and  then 
deceive  him.  This  vvTjuld  be  no  better  than  to  do  all  this  to 
deceive,  and  decoy  him  on  Purpoie  to  make  him  a  publick 

Spc6lacle 


Serm.  II.  CHRlSTs  Witnefs  to  the  Truth.         37 

Spe6lacle  of  Infamy,  Shame  and  Saifering,  for  the  Pleafure 
of  fuch  an  Impofidon  and  Deceit.  The  very  Suppofition 
therefore  of  this  is  fuch  an  infinite  Reproach  to  God,  and 
fo  infinitely  contrary  to  his  Nature,  as  that  it  plainly  appears 
to  be  a  Thing  infinitely  impoffible.  None  but  a  Devil  could 
be:guilty  of  it.  Chrifh  has  a  Right  to  claim  the  P'ulfilmenc 
of  all  thePromifes  of  the  nev/  Covenant  for  his  People,  both 
from  the  Word  and  Oath  of  God,  in  both  which  it  is  iin- 
poilible  for  him  to  Ucy  Heb.  5.  18.  To  this  the  Heirs  of 
Promife  flee  as  their  fhrong  Confolation.  If  God  would  ac- 
cording to  his  Covenant  and  free  Promife,  give  his  Son  to 
die ;  will  he  not  with  him  alfo  freely  give  us  all  the  Reft 
contained  in  the  Covenant  ?  Since  he  perform'd  the  grea- 
ter, he  will  certainly  perform  the  Ms,  Since  he  would  ful- 
fil his  Promife  made  from  no  Confideration  but  his  own  free 
and  fovereign  Grace,  and  meer  Good-will,  he  can* t  fail  of 
performing  the  Promifes  which  his  Sow  has  purchafed,  and 
paid  for,  with  his  own  Blood,  and  wliich  are  made  to  him 
for  that  valuable  Confideration.  The  Covenant  is  fealed, 
and  all  its  Promifes  confirm'd  ivith  the  Blood  of  the  Son  of 
God  ;  and  the  Church,  i.  e.  all  true  Believers,  are  purchafed 
imth  the  Blood  cf  God,,  Ad:s  20.  28.  It  is  the  moft  impolli- 
ble  for  God  to  lie  or  be  unfaithful  in  this  of  any  Thing,  for 
here  all  his  glorious  Attributes  are  bound  in  the  ftrongefl: 
Manner  they  can  ,*  By  Covenant,  by  Oath^  by  Purchafe, 
by  Promife,  and  Security  in  his  own  Name,  and  by  his  own 
eternal  Son,  who  has  feal'd  the  Truth  of  all  with  his  own 
Blood.  Chrifi:  fiiew.s  us  that  God  mufl  ceafe  to  have  any 
Truth,  Holinefs  or  Honour,  or  any  one  Perfe6lion,  be"^- 
fore  the  Covenant  of  Grace,  or  the  Promifes  of  it  can  fail 

9.  Chrifi  came  to  hear  Witncfs  to  the  Terms  of  Salvation 
offered  in  the  Gofpel,  and  of  the  Sincerity  of  God  in  thefc' 
Offh's,  "  ^ 

The  Covenant  of  Grace  was  made  in,  with,  and  throuiih 
Chrifi  for  the  Ele6l.  All  the  Ilappinefs  of  Man  is  come 
through  ^his  Hands.  Now  he  had  an  abfolute  Right  in  the 
new  Covenant  to  impofe  his  own  Laws,.and  the  Terms  of 
that  Life  he  would  give  ?  Pie  has  accordingly  appointed^ 
and  propounded  the  Termor  Condition  of  Faith  in  ius  Blood 

"  '-anU 


38  CHRISTs  Witnefs  to  the  Truth.        Serm.  IL 

and  Merit,  RighteoLifnefs  and  Obedience,  Mark  i6.  i(5.  Jnd 
this  Faith  vjorketh  by  Lo%:e,  produceth  a  gracious  Sorro'xfor  Sin, 
pirifieth  the  Heart,  and  engages  the  Believer  to  live  and  walk 
as  ieeing  him  who  is  inviiible,  in  all  holy  and  fmcere  Obe- 
dience to  him.  Chi'ifl  has  abundantly  proved,,  that  God  is 
fmcere  in  the  Offer  of  Life  and  Salvation  to  Men  upon  the 
Terms  of  the  Gofpel.  If  he  had  not,  he  would  not  have 
given  his  own  Son  to  have  purchafed  this  Life  for  Men,  and 
lent  him  to  propound  thefe  Terms  of  Salvation  to  lofh  Sin- 
ner?. If  God  had  not  been  in  great  EarneR;  he  had  never 
been  at  fuch  infinite  Expence^  and  done  all  the  great  Things 
he  has  done  by  Chrift  to  prepare  the  Way  for  thefe  Over- 
tures of  Salvation  to  Sinners,  He  has  fhewn  them,  that 
there  ftands  no  Difficulty  in  the  Way,  on  his  Part ;  that  all 
Things  are  ready,  and  nothing  can  be  wanting,  but  their 
i\cceptance  of  the  Terms  on  v/hich  God  offers  by  his  Son 
to  be  reconciled  to  them.  If  the  great  God  could  be  fo 
much  in  Earnefh  as  to  fee  his  Son  made  a  Sacrifice  to  his 
Juftice,  to  purchafe  Salvation  for  Sinners,  and  to  give  him 
for  that  End  ;  to  fend  him  from  Heaven  on  the  Embaffage 
of  Peace  and  Reconciliation,  on  the  Terms  he  has  propound- 
ed in  the  Gofpel,  he  can't  but  be  fmcere  in  the  Offers  of  Life 
and  Mercy  to  them..- 

lo.  Chrifl  came  to  bear  JVitnefs  of  the  Excellency  of  Ho- 
linefs,  and  the  Necejfftty  of  it,  in  Order  to  the  Happinefs  of 
Man. 

All  he  faid  and  did  in  the  World  was  of  a  Piece  ;  there 
was  nothing  but  Holinefs  ,*  the  moll  fervent  Love  of  God, 
and  of  his  Will  and  Law,  that  appeared  in,  and  governed 
his  Life.  In  all  his  AiSlions  and  Sufferings  he  had  the  fame 
"*reat  Defign,-'and  it  was  bis  Meat,  and  Drink  to  do  his  Fa- 
ther's fVill,  and  to  finifJj  his  Work,  John  4.  34.  He  always 
poflefs'd  his  Soul  with  ffich  a  divine  Calmnefs,  as  no  Paffion 
could  difturb,  no  worldly  Joy,  or  Sorrow  could  interrupt. 
He  lived  in  an  entire  and  perfe6l  Submiffion  to  God,  and 
Satisfaftion  in  his  Will.  His  Obedience  fliewed  the  l>^e.cQ^- 
fity  and  Fitnefs  of  our  Obedience  both  as  a  Debt  and  as  the 
Means  of  our  Happinefs.  And  he  came  to  redeem  us  from 
Hell,  only  by  redeeming  us  from  Sin,  and  refforing  us  to 

the 


Serm.  II.         CHRISTs  Witnefs  to  the  Truth.  39 

the  Image  of  God  ;  and  making  us  according  to  our  Mea- 
fure  and  Capacity,  wife,  holy,  true,  good,  juft,  and  merciful 
as  God  is.  And  thefe  divine  Vertues  being  wrought  in  us 
through  a  Faith  and  Love  which  alTimilates  us  to  God,  are 
the  Way  in  which  we  are  to  be  made  happy  ;  and  without 
which  we  never  can  be  happy.  If  we  be  unholy  we  have 
Hell  within  us,  and  no  outward  Benefit  can  make  us  happy ; 
therefore  'tis  faid,  Chrijl  came  to  fave  his  People  from  their 
Sins  ;  and  had  his  Name  Jefus  from  the  Nature  and  DeGgn 
of  his  Work.  Matth.  i.  21.  So  the  Apoflle  Paul  Eph. 
5.  25,  26.  Chrijl  aJfo  loved  the  Church  and  gave  hi mf elf  for  ity 
■that  he  might  fandtify  and  cleanfe  it.  Now  this  appears  a 
conftant  and  eternal  Truth,  If  we  be  not  delivered  from 
Sin,  'tis  impoffible  we  (liould  be  happy  :  If  this  Heaven  of 
Holinefs  be  not  in  us,  no  Heaven  without  us  can  make  us 
bleiT.d. 

1 1 .  Chrijl  came  to  bear  JFitnefs  of  the  Worth  of  Souls,  and 
the  JVorthleJJiiefs  of  all  Things  in  this  World. 

He  that  was  the  King  of  Heaven  and  Earth,  the  Lord  of 
Angels,  the  Creator  and  Governour  of  the  L^niverfe  ;  who 
while  he  was  here  in  the  Flefh,  had  good  Right  to  command 
all  Creatures  in  Heaven  and  Earth,  and  to  ufe  them  all  as  he 
pleafed  ;  yet  while  he  dwelt  here  in  Flefli,  wasfj  regardlefs 
of  all  the  Conveniences,  Honours,  Riches,  and  Pleafures  of 
this  World,  that  he  had  no  Place  today  his  Head.  He  cared 
nothing  for  all  the  Pomp  and  Eafe  and  Pleafures  of  this  Life ; 
yer  he  knew  how  to  efhimate  all  Things  better  than  any 
Perfon  that  ever  dwelt  in  this  World.  He  has  taught  us  to 
fet  fuch  an  Eflimate  on  them  as  he  did.  But  then  he  cam^e 
to  fave  immortal  Souls  ;  for  this  he  lived,  he  taught,,  he  la- 
boured without  ceafmg,  he  fpent  his  Life  in  unwearied  and 
indefatigable  Diligence.  For  this  he  endured  all  the  Shame, 
the  Scorn,  the  Reproaches  of  this  World,  and  for  this  he 
bled  and  died.  He  knew  that  Souls  were  to  live  forever,, 
and  to  enjoy  the  Image  and  Love  of  God  eternajjy,  or  elfe 
to  die  a  living  and  immortal  Death,  under  his  everlafling 
and  infupportableCurfe  and  Wrath.  Aud  he  has  taught  us 
to  make  fuch  an^  Eftimate  of  them.  Mark  8.  36,  37.  Rr 
ivhat/Jjall  it  profit  a  Man  if  he  f.:-all  gain  the  ^:kokWui-ld  and 


40  CHRISTs  Witnefs  to  the  Truth.         Serm.  IT, 

lofe  his  oiDJi  Soiil,  or  ivhat  floall  a  Man  give  w  Exchange  for 
his  Soul  ?  Since  the  Son  of  God  thought  Souls  worth  his 
Pains,  his  Labours,  Reproaches,  Sufferings,  Death,  and  Blood, 
'tis  certainly  a  llifficient  Witnefs  they  are  of  ineflimable 
Worth;  and  that  all  Things  in  this  World  are  nothing,  of  no 
Value'  or  Account  in  Comparifon  of  a  Soul  :  While  thefe 
Things  duglit  to  be  treated  as  in  themfelves  nothing,  of  no 
confiderable  Confequence  or  Concern  ;  the  Concerns  of  the 
Soul  are  to  be  regarded  as  Matters  of  infinite  and  eternal 
Importance. 

12.  laflly.  Chnft  came  to  hear  JVitnefs  of  the  Reality,  and 
GreatJiefs  of  the  Rewards  of  the  other  PForld^  and  of  the  Refitr- 
retUon  thereunto. 

His  coming  fnews  us  that  the  Punifhment  of  Sin,  and  the 
Pains  of  divine  Wrath  for  it,  were  certain  necellary  Fruits 
of  Sin.  Sin  muft  needs  make  the  Sinner  miferable.  It  na- 
turally and  n'ecefTarily  deftroy'd  the  Soul,  fmce  itmufh  be  re- 
covered from  Sin,  &  reftored  to  Holinefs  by  the  Son  of  God 
in  Order  to  its  Happinefs.  Again,  God  had  certainly  deter- 
mined on  the  Punilliment  of  Sin,  and  to  exa6l  the  full  De- 
mands of  the  Law,  feeing  he  would  not  fave  one  of  the 
fallen  Race  o^  Adam  without  the  Satisfaction  of  his  Son,  and 
the  Sacrifice  of  his  Body  and  Blood  to  anfwer  the  Challen- 
ges of  Juftice,  and  the  Law:  fo  that  all  thofe  who  are,  not 
juflified  by  his  Righteoufnefs,  and  fanilified  by  his  Spirit 
mufi:  periih  eternally  and  without  Remedy.  If  God  would 
not  hear  the  Cries  of  his  own  Son,  that  the  bitter  Cup  might 
pafs  from  him  if  poffible,  it  will  certainly  be  impoflible  for 
any  one  of  Adams  Race  to  efcape  it,  unlefs  by  the  Satisfac- 
tion and  Righteoufnefs  of  Jefus  Chrift.  If  the  obtaining  this 
Deliverance"  had  not  been  a  great  and  mighty  Thing,  the 
Son  of  God  w6\ild  not  have  come  into  the  World,  and  un- 
dergone the  amazing  Sufferings  and  Wrath  which  he  bore 
for  this  End.  This  alfo  witneffeth  that  the  Joys  of  Heaven 
are  inconceivably  great,  beyond  all  that  hath  entred  into 
the  Heart  of  Man  to  conceive.  Chrift  need  not  have  done 
fo  much  to  purchafe  them,  to  prepare  his  People  for  them, 
and  bring  them  to  them,  if  they  had  not  been  beyond  all 
that  was  ever  known  by  Men  inconceivable,  and  eternal. 

But 


Serm.  IL         CHRISTs  Witnefs  to  the  Truth.         41 

But  when  the  Son  of  God,  who  came  from  Heaven,  and  knew 
the  Glories  and  Felicities  of  that  blefTed  State,  thought  it 
worth  his  while  to  fufFer  and  die  to  raife  up  poor  finful  loft 
Souls  from  Hell,  and  bring  them  to  Heaven,  he  gave  the 
clearell  Witnefs  of  the  Certainty,  and  Greatnefs  of  thefe 
future  Recompences.  And  the  fame  he  has  abundantly  de- 
clared in  his  Word. 

As  he  was  himfelf  the  firft  Fruits  of  the  Refurre6lion  of 
the  Body,  and  rofe  as  the  Head  of  all  his  Redeemed,  he 
gave  undoubted  Witnefs  of  the  Certainty  of  that  Doctrine, 
and  was  the  Example  of  the  Almighty  Power  of  God,  and 
Ihew'd  us  that  his  Members  muft  all  rife  after  him,  no  more 
to  fee  Corruption.  John  11.  25,  2(5.  ^efus  /aid  unto  heVy  I 
am  the  Refurre6tion  and  the  Life  :  Be  that  believeth  in  me, 
though  he  were  dead,  yet  fhall  he  live  ;  and  whofoever  livetk 
and  believeth  in  me,  fiall  never  die.  Hence  the  Apoftle  fays^ 
Phih  3.  20,  21.  ^e  look  for  the  Saviour,  the  Lord  JefusChrifiz 
Who  fhall  change  our  vile  Body,  that  it  may  be  fafhioned  lik^ 
unto  his  glorious  Body.  Col.  3.  4.  PThen  Chrift,  who  is  out 
Life,  fhall  appear,  then  fhall  ye  alfo  appear  with  him  in  Glory. 
In  I  Cor.  15.  the  Apoftle  Ihews  us  largely,  how  Chrift'sRe- 
furre6lion  is  a  Proof  and  Security  of  the  Refurre6lion  of  the 
Saints.  But  now  is  Chrift  rifen  from  the  Dead,  and  become  ths 
firft  Fruits  of  them  that  ftept.—  By  this  Man  came  the  Refur- 
region  of  the  Dead.'-Chrift  the  firft;  Fruits^  afterwards  tbey 
that  arc  Chrift' s  at  his  Coming* 


G  SERMON 


42.        CHRISTs  Witnefs  to  the  Truth.        Serm.  III. 

\iiff' V543  "^^C^  \5<!?  *k34^ 'VC^  S^^'V  5«C^  \r-^  V^  VMD  5S^ 

SERMON     III. 


^g^^N  difcourfing  on  the  fecond  Doctrine,  viz.  Clmfi 
^  I  ?^  c<2/;2^  into  the  World  to  bear  IVhnefs  to  the  Truthy  I 
7W^^^  propofed  to  confider,    i.    What  are  thofe    Truths 

■   *^^  i^hich  he  came  to  hear  Witnefs  to.     And  2.  To  con- 
jQder,  How  he  bears  Witnefs  to  them. 

I  have  briefly  gone  through  the  firfl  of  thefe,  and  pointed 
out  fome  of  the  great  Truths  which  Chriil  came  to  bear 
"Witnefs  to. 

I  proceed  now  in'  the  fecond  Place,  to  fliew,  Hoii^  Chrifi 
lore  Witnefs  to  thefe  Truths. 

In  confidering  what  Truths  Chrift  came  to  bear  Witnefs 
to,  1  have  in  great  Meafure  prevented  myfelf  on  this  fecond 
Head.  For  it  was  not  eafy  to  fliew  that  Chrifl:  did  bear 
Witnefs  ta. thefe'  Truths,  without  faying  how  he  did  this* 
But  that  you  may  have  a  more  diflindb  View  of  it,  it  may 
notwithftanding  be  needful  to  mention  the  Ways,  in  which 
Chrifl  has  born,  and  does  bear  Witnefs  to  the  Truth.  And 
there  are  three  Ways  wherein  ChrifL  does  this. 
I.  By  exemplifying  the  Truth, 

'Chrifl  fays  of  himfelf,  /  am  the  Truths  John  14*  5. 
He  is  infinite  eternal  Truth,  as  he  is  God.  He  is  the  fecond 
Perfon  in  the  holy  Trinity,  was  true  and  real  God,  and  pro- 
deeded  and  came  forth  from  God,  and  went  to  him.  The 
Spirit  refted  upon  him,  is  fent  by  him,  and  fent  from  God. 
So  he  fhewed  forth  the  eternal  Truth  of  the  Subfiflence  of 
the  Trinity  of  Perfons  in  the  Unity  of  God.— He  is  Truth,; 
as  he  is  the  very  Subf!:ance  of  all  the  Shadows  and  Types 
of  the  Old  Teflament,  jindall  the  ancient  Difcoveries  v/hich 

God 


Serm.  III.         CHRISTs  Witnefs  to  the  Truth.       43 

God  made  to  the  World.  He  is  the  Truth,  as  he  is  the 
Ferfon  fpoken  of,  defcribed  and  aimed  at,  in  all  theProphe- 
cies  of  the  Meiliah  in  the  Old  Teilamenr.  All  the  Types, 
Sacrifices  and  Ceremonies  of  the  Law  were  Shadows  of  him, 
for  they  were  ail  delign'd  to  prefigure,  hold  forth,  and  de- 
fcribe  him  in  his  Peribn,  OiBceS;,  Life,  Death,  and  the  Glo- 
ries of  his  Redemption.  Chrill  came  to  fulfil  all  thefe 
Types,  and  to  accompliili  all  that  was  ligm-ed,  by  the  Sha- 
•dows  and  ileprefentations  made  of  him,  and  fo  he  is  the 
Body,  as  the  Apodle  calls  him.  Col.  2.  17.  He. is  the  Body 
■of  all  thefe  Things,  i.  e.  The  Subftance,  the  Truth,  and 
Reality  of  them,  in  whom  they  all  centred,  and  at  whom 
they  pointed.— He  may  be  faid  to  have  exemplified  the 
•Truth  of  the  firfi: Covenant,  by  fulfilling  of  it,  and  yielding 
perfe6l  Obedience  to  it  ,•  and  of  the  l^hreatning,  by  bear- 
•  ing  of  it,  and  of  the  Curfe  of  the  Law,  by  midergoing  that 
Curfe  himfelf.  He  has  proved  the  Truth  of  God's  infinite 
Hatred  of  Sin,  and  his  inflexible  Wrath  againft  it,  of  the 
fevere  and  inviolable  Rights  of  Juftice,  by  bearing  the  in- 
finite Wrath  of  God,  fufFering  to  the  full  Satisfadlion  of  di- 
vine Juftice,  and  anfwering  the  Claims  of  the  holy  Law^  of 
God.— So  he  manifefled  the  Providence  of  God  by  being 
himfelf,  in  his  Perfon,  and  in  Refpe61:  to  what  he  did  for 
Man,  the  greateft  Inflance  of  divine  Care  that  ever  was  iii 
the  World,  and  that  Subjeft  in  whom  the  Reft  of  the  Acls 
of  divine  Providence  towards  the  Church  centered  and  ter- 
minated.—He  exemplified  the  Law  of  God,  and  the  Holi- 
nefs  of  it  in  his  Life,  which  was  all  holy,  juft,  and  good,  a 
perfe6l  Pattern  and  Example  of  that  Truth,  and  of  living 
•to  God  wherein  our  Duty,  and  our  Happinefs  lie.  He  was 
a  perfe6l  Pattern,  and  Exam.pie  of  all  Virtue,  in  doing  and 
fuffering  the  Will  of  God.  And  he  was  himfelf  the  Expi- 
ation of  our  Sins,  and  the  Satisfa6lion  which  was  given  to 
the  Juftice  and  Law  of  God.  So  he  was  the  Truth,  and 
bear  Witnefs  to  the  Truth.  He  was  himfelf  the  Fulfilment 
of  the  Promifes  and  Prophecies  of  the  Old  Tcflament,  re- 
fpefting  the  Meffiah.  His  Coming,  Perfon,  and  Sufferings, 
and  what  he  did  thereby,  were  the  a6lual  Performance  of 
them.    He  was  a  perfedl  Example  of  Self-Denial,  Mortifi- 

G  z  cation 


44         CHRISTs  Witnefs  to  the  Truth.        Serm.  IIL 

cation  to  the  World,  and  of  an  heavenly  Life  ;  and  as  he 
rofe  from  the  Dead,  and  went  to  Heaven,  he  was  an  Exam- 
ple, an  Inflance,  and  the  firft  Fruits  of  the  Refurre6]:ion,  and 
Evidence  of  the  ImmortaUty  and  Bleflednefs  of  all  his,  that 
follow  him. 

2,  Chrift  bears  Witnefs  to  the  Truths  by  revealing  it. 
Not  to  fpeak  here  of  the  ancient  Revelations  made  by 
the  Spirit  fent  from  him  (who  really  was  the  Author  of  alt 
divine  Revelation  in  all  Ages,  as  the  Apoflle  fliews,  iPet.i. 
lo,  II.)    Not  to  mention  his  Appearances  to  the  ancient 
Patriarchs  and  good  Men  in  the  Times  of  the  Old  Tefta- 
ment,  or  before :     He  has  in  the  Gofpel  revealed  all  the 
Truth  and  Will  of  God  for  our  Salvation.    He  has  revealed 
the  Delign  of  his  coming  into  the  World,  to  die  for  Sin  : 
and  that  he  is  the  Saviour,  the  great  Prophet,  Prieft,  and 
King,  who  was  expedled  under  the  Name  of  the  Meffiah  ; 
That  he  was  the  Son  of  God,  and  the  Son  of  Man.     That  by  one 
offering  of  hiinfelf  he  hath  perfeBedfor  ever  them  that  are  fane- 
tified.     He  has  made  the  Terms  of  Salvation  to  be  Faith  in 
himfelf ,  Repentance  and  Holinefs  flowing  therefrom.     He 
has  given  Laws  to  his  Church,  all  the  Rules  of  holy  Living 
necefTary  for  them.     He  has  revealed  all  that  of  the  Na- 
ture and  Perfe6lion  of  God,  which  is  necefTary  to  be  known 
by  them  in  Order  to  their  Happinefs.     He  has  revealed  the 
Do6lrine  of  a  future  State,  and  brought  Light  and  Immor- 
tality to  Light  in  the  Gofpel;  he  has  plainly  declared,  that 
he  who  believeth  on  the  Son  of  God,  /hall  have  eternal  Life,  and 
he  that  believeth  not  fhall  be  damnedy  and  the  Wrath  of  God  a- 
hideth  on  him.     That  there  will  be  a  Refurre6tion  of  the 
Jufl,  and  of  the  Unjufl,  the  one  to  eternal  Life,  and  the 
other  to  eternal  Damnation.     He  has  adopted  all  the  Rules 
and  Duties  of  natural  Rehgion  into  the  Syflrem  of  the  Chri- 
ilian  Inftitution,  and  made  them  Parts,  and  Branches  of  the 
imiverfal  Righteoufnefs  which  the  Gofpel  requires  :  Lie  has 
adopted  all  the  moral  Law,  and  its  Appendages,  fo  far  as 
they  are  of  a  moral  Nature,  which  were  given  to  the  Jews 
and  declared  them  to    be  of  God,  and  obligatory  on    all 
Chriflians.  He  has  therefore  reveal'd  all  Truth  to  the  World, 
and  manifefled  the  Mind  of  God,  his  Nature  andPerfeQions, 

iu 


Serm.  II.  CHRISTs  Witnefs  to  the  Truth.        45 

in  all  Things  wherein  they  are  neceflary  to  be  known  by 
Men,  to  make  them  holy,  and  eternally  happy. 

3.   Chnjl  bears  Witnefs  to  the  Truth  by  confirming  it. 

A  Witnefs  is  to  confirm  the  Truth,  or  clear  and  confirm 
that  which  is  otherwife  doubtful,  and  uncertain  to  Men. 
Truth  is  the  fame  Thing  eternally  and  unchangeably,  whe- 
ther Men  fee  the  Evidence  of  it^  and  believe  it  to  be 
Truth  or  no.  Oftentimes  Men  don't  yield  to  the  Truth, 
they  don't  fee  the  Evidence  of  it,  and  fo  fufpend  their  Be- 
lief, or  rejeft  it.  Now  Chrifl  came  to  bear  Witnefs  to  the 
Truth,  by  confirming  and  proving  it  to  cheUnderflandings 
and  Confciences  of  Men,  and  fetting  fuch  Evidences,  of  it 
before  them,that  they  might  not  be  able  to  gainfay  or  refift 
it.  This  he  did,  and  does  two  Ways,  viz.  by  Miracles,  and 
by  his  Spirit. 

I.  By  Miracles, 

By  his  Miracles  he  bore  Witnefs  to  the  Truth  of  Reli- 
gion, the  Truth  of  the  divine  Revelation  which  he  made, 
the  Truth  of  God's  Perfe6lions  and  Providence,  and  the 
Truth  of  his  Promife  and  Covenant :  That  all  Men  through 
him  might  believe.  A  Miracle  is  fuch  a  Work  of  God  as  is 
evidently  the  EfFe6l  of  divine  Power,  and  either  fuperfedes, 
and  outdoes  all  the  known  Laws  of  Nature,  goes  be- 
yond them,  or  fets  them  afide,  and  a61s  contrary  to  them  : 
whereby  it  is  evident  that  the  Author  of  Nature  does  the 
Work  which  is  done,  none  elfe  being  able  to  acl  beyond 
the  Powers  of  Nature,  or  to  controul  and  fet  them  afide. 
Now  Chrifl  wrought  many  great  and  mighty  Works,  which 
are  plainly  beyond  all  the  known  Powers  of  Nature  ;  and 
were  often  contrary  to  the  known  Laws  of  it.  As  the 
feeding  four  or  five  Thoufand  People  with  a  few  Barley - 
Loaves  and  a  Couple  of  little  Fillies,  Mat.  14.  15,  16,  25. 
Another  Time  with  feven  Loaves,  and  a  ^o^w  little  Fiilies^ 
Matth.  15.  22,  30,  &c.  The  Healing  all  Sorts  of  Difeafes^ 
by  the  Touch  of  his  Hand,  or  the  fpeaking  a  Word.  Pie 
gave  Sight  to  the  Blind,  yea  to  them  that  had  been  born 
blind,  which  they  own'd  v/as  a  Thing  that  had  not  htcn 
done  from  the  Foundation  of  the  World,  John  9.  32.  £?  10. 
21.    Andthishis  moll  incurable  Enemies  could  no  Ways  gpt 

over 


4.6        CHRISTs  Witnefs  to  the  Truth.         Seuk.  III. 

over,  but  by  refolving  not  to  believe  it,  inSpite  of  the  beffc 
Evidence,  or  by  a6ling  againil  their  Confciences.  He  raif- 
ed  the  Dead,  which  was  Hill  a  greater  Thing  than  this,  and 
evidently  outdid  all  the  Powers  of  Nature :  and  he  feal'd  all 
at  lad  by  his  own  Refurredlion  from  the  Dead  through  the 
eternal  Spirit,  by* which  he  offered  himielf  unto  God.  By 
all  thefe  he  bore"  uncontrolable  Witnefs  that  God  was  with 
him,  as  the  poor  Man  agreed,  ^ohn  9.  33.  Thefe  Proofs 
that  God  Vv'as  with  him,  were  a  fetting  to  the  Seal  of  Omni- 
potence, that  God  approved  of  him  in  the  Charafter,  which 
he  alHimed,  of  being  the  Meffiah,  the  King  of  the  Jews,  the 
Saviour  of  Men  ;  and  that  he  came  to  give  his  Life  a  Ran- 
fom  for  Sinners;  and  that  all  the  Do6lrine  which  the  Gof- 
pel  reveals  concerning  him,  is  true,  and  came  from  God.  -- 
Tor  if  his  MilTion,  and  Claim  to  his  Authority  was  not  from 
God,  then  by  his  Miracles  God  himfelf  had  put  Men  under  a 
moral  NeceiTity  of  believing  a  Lie,  and  to  put  infiniteDiflion- 
our  upon  himfelf:  which, 'tis  eafyto  feeis  im.pofTibleforhim 
to  do.^  By  Chrifl's  Miracles  he  inconteflably  proved,  that  he 
was  the  MelTiah,  and  this  confirm'd  the  Truth  of  all  the 
ancient  Prophecies  concerning  the  MeiTiah,  and  of  all  the 
Pvevelation  which  God  had  made  before  :  And  it  alfo  con- 
firm'd the  Doftrine  which  he  taught  concerning  his  Suffer- 
ings and  Death,  and  the  End  of  his  Satisfa6lion  and  Obedi- 
ence, and  therefore  confirmed  the  Truth  of  all  his  Revela- 
tion concerning  the  Terms  of  our  Salvation,  and  the  great 
Doclrine'on  which  it  all  depends.  This  confirms  the  Ne- 
cefiity  of  our  Submiifion  to  the  Authority  of  Chrifl  and  his 
Laws  in  theGofpel,  in  Order  to  our  Salvation;  for  they  have 
the  cleared  Sandlions  of  the  divine  Authority  upon  them, 
and  as  great  Evidence  as  can  outwardly  be  given  to  us.  So 
all  the  revealed  Doftrines  peculiar  to  the  New  Teftament, 
are  confirm'd  and  eflablifli'd  to  be  the  Revelation  and  Will 
of  God-  As  the  ApoHle  obferves,  the  Refurreclion,  and 
the  laft  Judgment  are  proved  by  the  Refurreftion  of  Chrifl, 
J^s  17.  31.  This  confirm'd  his  Power  to  give  his  Apof- 
tles  their  Commiffion,  and  the  divine  Authority  of  all  they 
did  and  taught  in  Purfuance  of  it  ;  as  alfo  the  Miracles 
which  they  wro'tiu  theName  of  Chrifl:,  and  asthey^declared 

by 


Serm.  III.    "     CHRISTs  Witnefs  to  the  Truth.        47 

by  his  Authority  proved  and  confirmed  the  fame  Thing. 
Thefe  are  Confirmations  and  Atteftations  by  the  Seal  of 
Heaven,  to  the  Truth,  and  Reality  of  the  great  Office,  and 
Power  of  Chrifl  the  only  Mediator  and  Almighty  Saviour, 
and  of  all  the  Revelations  and  Doctrine  he  has  made  known 
in  his  Word  ;  the  Seal  of  Omnipotence  put  to  the  Cove- 
nant of  Grace  in  Chrifl;,  that  Men  might  believe  on  his 
Name,  and  put  their  Trufl  in  him.  John  5.  36,  37.  But 
I  have  greater  PVitnefs  than  that  of  John  :  For  the  Works 
ivhich  the  Father  hath  given  me  to  finijh^  the  fame  Works  that  I 
do,  bear  Witnefs  of  me,  that  the  Father  hath  fent  me.  And 
Chapt.  10.  25.  The  Works  that  I  do  in  my  Father's  NarnCy 
they  bear  (^-^itnefs  of  me.  Chapt.  15.  24.  If  I  had  not  done 
among  them  the  Works  vihich  none  other  Man  did,  they  had  not 
had  Sin. 

2.  Chrifl  confirms  the  Truth  by  his  Spirit. 

In  all  God  has  been  doing  towards  the  World  byChrifl,  he 
has  been  dealing  with  guilty,  flnful,  lofl,  felf-ruined  Crea- 
tures, bhnded,  and  deceived  by  Sin;  thence  filled  with  Pre- 
judices againft,  and  JealouHes  concerning  God,  having  their 
Underftanding  darkned,  and  blinded,  and  therefore  alienated  fro?n 
the  Life  of  God.  To  recover  and  fave  fuch  Creatures,  'tis 
after  all  neceifary,  that  the  Ploly  Spirit  fliould  be  fent  from 
God  to  bear  "Witnefs  in  the  Name  of  Chrifl,  to  the  Truth 
of  the  Gofpel,  and  make  Application  of  the  great  Do6lrines 
in  it  to  the  Underfbanding  and  Confcience  of  fmful,  blinded 
Men.  For  this  End,  before  Chrifl:  went  to  Heaven,  hepro- 
mifed  to  fend  the  Spirit  from  the  Father,  and  tells  his  Dif- 
ciples,  that  it  was  expedient  that  he  fliould  go  to  the  Fa- 
ther, that  the  Spirit  might  come  not  only  to  reveal  further 
Difcoveries  of  his  Will  to  his  Apoftles,  and  by  them  to  the 
World,  but  to  be  a  Witnefs  in  the  Hearts  and  Confciences 
xDf  Men,  of  the  divine  Truth  of  thofe  which  are  revealed 
in  the  Word  of  the  Gofpel.  For  tho*  the  Word  of  Chrift, 
and  the  great  Truths  of  Religion  have  been  fufficiently  at- 
tefted  by  Miracles,  and  Proofs  of  an  outward  Nature  ;  yet 
fuch  is  the  natural  Bhndnefs  of  Men's  Minds,  and  the  Op- 
pofition  of  their  Hearts  to  the  Truths  of  the  Gofpel,  their 
Enmity  and  Prejudices  againft  God,  and  their  guilty  Fears, 

and 


48         CHRISTs  Witnefs  to  the  Truth.        Serm.  IIL 

and  Dread  of  him,  that  they  are  afraid  to  receive  the  Evi- 
dence, and  unwilling  to  yield  to  the  Truth  of  the  Gofpel, 
until  there  is  an  inward  Witnefs  given  to  the  Confcience, 
overpowering  the  inward  Fears  and  Scruples  of  their  Hearts, 
and  their  natural  Prejudices,  and  Unwillingnefs  to  fubmit  to 
them.     Wherefore  Chrifh  promifed  his  Spirit  to  be  fent  by 
him  from  the  Father  to  bring  all  Truth  to  Remembrance^  and 
to  tejlify  of  him,  John  14.  26.  The  Office  and  Work  of  the 
Spirit  is  to  give  Witnefs  for  Chrift,  to  ihew  the  Reality  and 
Certainty  of  divine  Truths,  and  the  Excellency  and  Glory 
of  Chrift,  and  the  Things  of  Chrift ;  according  to  that  Pro- 
mife  of  our  Saviour,  John  16.  14,  15,     He  fJjall glorify  me: 
for  he  fiall  receive  of  mine,  and  floall  [hew  it  unto  you.     All 
Things  that  the  Father  hath,  are  mine  :  Therefore  faid  I,  that  he 
fhall  take  of  mine,  and  fhall  fJoew  it  unto  you.     This  Witnefs 
of  the  Spirit  is  not  of  any  Thing  new,  which  Chrift  hath 
not  reveal'd  :  but  is  a  Teftimony  given  to  the  Soul,  of  the 
Truth  and  Excellency  of  thofe  Things  which  Chrift  has  re- 
veal'd in  his  Word.     Wherefore,  the  Spirit  is  to  convince 
the  World  of  Sin,  of  Right eoufnefs,  and  of  Judgment y  John 
16.  8.     This  is  by  the  Inftrumentality  and  Truth  of  the 
Word.  The  Things  which  the  Spirit  teacheth,are  all  Things 
which  Chrift  has  reveal'd.     And  this  Teaching  is  the  anoin- 
ting, which  the  Apoftle  fpeaks  of,  ijohn  2.  27.  This  Work 
and  Office   of  the  Spirit  is  therefore  faid  to  be  a  bearing 
Witnefs  to  the  Truth,  1  John  5.  6.     The  Truth  of  Chrift  is 
confirmed  to  the  Soul  by  the  Witnefs  of  the  Spirit,  as  a  Tef- 
timony given  to  Men's  Hearts  and  Confciences,  which  they 
cannot  withftand;  irrefragably  witnefling  in  their  Minds  the 
divine  Truth  and  Excellency  of  the  Gofpel,  fo  as  to  over- 
power and  bear  down  their  Prejudices,  overcome  their  Fears 
and  break  through  the  thick  Darknefs  which  blinds  the  na- 
tural Mind.     So  Chrift  bears  Witnefs  to  the  Truth,  by  con- 
firming that  Truth  which  is  in  him,  and  w^hich  he  has  re- 
vealed, by  the  Teftimony  of  his  Spirit  making  the  Soul  dif- 
cern  the  Evidence  and  Certainty  of  the  Revelation  of  his 
Word,  and  the  divine  Excellencies  in  it ;  fo  as  to  overcome 
their  Fears  and  Scruples,  to  conquer  their  Prejudices,  and 
make  them  willing,  upon  the  Warrant  of  Chrift  and  a  divine 

Security, 


SER^r.in.  CHRISTs  JVitnefs  to  r/;^  Truth.         49 

Security,  to  venture  their  All  upon  it  for  Eternity  ;  feeing 
its  undoubted  Certainty  and  divine  Authority.  They  yield 
the  free  Confent  of  their  Hearts  to  its  Obedience. 

Use  I.  From  this  Doctrine  we  learn  much  of  the  Glory  of  thff 
fFork  of  Chrift,  and  that  Errand  on  which  he  came  into  this  World. 

He  came  to  bear  Witnefs  to  the  Truth.  And  this  was 
the  mofh  glorious  Bufinefs  and  Errand  ;  an  EmbalTage  and 
Employment  worthy  of  the  Son  of  God  !  Worthy  of  that 
God  who  is  infinite,  uncreated,  unchangeable,  eternal  Truth! 
It  was  worthy^  of  Chrifh  to  teftify  the  necelTary,  abfolute, 
efTential  Perfections  of  God5the  Origin,  and  uncreated  Sourfe 
of  all  Truth.  The  Glory  of  this  Bafinefs,  and  Errand  of 
'  Chrift  will  be  illufLrated  if  we  confider  two  Things. 

I.  The  excellent  Nature  of  thofe  Truths  which  Chrifi  came 
efpecially  to  reveaL 

Thefe  were,  as  you  have  heard,  the  glorious  Attributes 
and  Perfeftions  of 'God  ;     the  Trinity  of  Perfons  in  his 
Subfiflence  ;    the  Pvevelation  of  his  Nature  and  V/ill  to  the 
World  ;    all  his  Prophecies  and  Prediftions  ;    and  his  eter- 
nal Counfel  and  Purpofe  about  the  Recovery  and  Salvation 
of  Man  :_    The  ftricl  inexorable  Juflice  of  God  ;  the  Na- 
ture of  Sin  ,•   his  Refolution  to  puniili  Sin  according  to  its 
juft  Defert  :    A  future  State  of  eternal  Rewards  and   Pun- 
iiliments  ;  the  Refurreftion  of  the  Body,  the  infinite  Great- 
nefs  of  eternal  Things,  and  the  Worth  cf  the  Souls  of  Men. 
Now  thefe  are  Truths  of  infinite,  endleis,  and  everlafling 
Concern.     The  great  Things  of  God.     The  hi.fjheft,  the  moS 
important  Thmgs  that  the  ever-blefTed  and'  glorious  God 
can  ever  be  concerned  in,  or  teflify  to.     Some  of  thefe  are 
the  Truths  which  all  Angels,  and  the  moll  glorious  Crea- 
tures in  Pleaven  are  infinitely  concerned  in,  and  which  de- 
ferve  the  Attention  cf  all  Heaven  and  Earth.     And  they 
are  all  of  them  Truths  which  all  Men  are  unfiDeakably  con- 
cerned in.   Truth  is  the  mofl  excellent  ObjedKand  deferves 
the  clofcfl  Attention  of  all  reafonable  Bein^^s.      'Tis  the 
Objea  of  the  eternal  Complacency  and  SatisfIi(?cion  of  God 
himfelf.  Therefore  the  Son  of  Godcould  not  come  on  a  grea- 
ter and  better  Bufinefs  than  this  glorious  Errand.  Moreover, 
from  thefeTniths  wliichChrill:  came  efpecially  to  bear Witne  s 

H  ^  to. 


50  "        CHRISTs  Witnefs  to  f/;^ Truth.         Serm.  III. 

to,  fpring  all  other  Truth,  and  all  depend  on,  and  ire  foun* 
ded  in  them.  All  that  is  true  in  Nature  and  Providence,  all 
the  Relations  of  Things  in  the  Univerfe  one  to  another, 
and  all  the  eternal  Habitudes  and  Pvelations  of  Things, 
are  from  the  Nature,  Perfe6lions,  and  Will  of  God,  who 
is  eflential  and  infinite  Truih.  So  that  really  Chrifl  came 
to  bear  Witnefs  to  all  Truth,  as  all  flows  from  God,  and 
depends  on  him. 

2.   Cofifidering  the  glorious  Ends  of  Chrljl's  coming  into  the 
World  to  bear  J^Fitnefs  to  the  Truth. 

Chrift  came  to  bear  Witnefs  to  the  Truth  when  he  came 
to  fave  Sinners.     Yea  and  his  bearing  Witnefs  to  it  was, 
that  he  might  fave  Sinners  from  Hell  and  Wrath :    That  he 
might  recover  Man  to  his  primitive  Perfe6lion,  and  that 
Glory  of  Truth  which  he  had  loft :     That  he  might  reco- 
ver him  to  a  Likenefs  to  God,  and  Participation  of  the  Di- 
vine Nature :  That  God  might  be  manifefted  in  the  World, 
and  that  Glory  of  his  which  was  obfcured  and  loft  out  of 
this  World,  might  be  recovered ;  and  all  the  Attributes  and 
Law  of  God  honoured  and  exalted  in  the  moft  glorious  Dif- 
play  of  the  inviolable  Truth  and  Purity  of  them  :     That 
the  ftrongeft  Teftimony  might  be  given  to  the  Holinefs  of 
God's  Law,  and  his  inviolable  Adherance  to  it  ,*    and  the 
highefti  lonoiir  done  it  that  could  be  put  upon  it :  That  there 
might  appear  the  moft  perfe6l  Harmony  in  all  the  divine 
Attributes  and  Operations  ;  and  an  Harmony  recovered  be- 
tween God,  and  his  fallen  Creatures :     That  God  might  be 
eternally  glorified  in  the  Salvation  of  fome  of  the  moftmi- 
ferable  Part  of  the  Creation,  in  their  being  made  like  him  in 
the  Pofi^effion  of  Truth,  the  proper  Goodnefs  and  Perfec- 
tion of  their  Nature,  and  Participation  of  the  Nature  of 
God.     This  WVk,  and  this  Salvation  was  a  Work  greater 
than  all  the  Creation  could  have  accomplillied.     So  glo- 
rious that  it  had  been  infinitely  worthy  of  the  Labours  and 
Employment  of  all  the  holy  and  blefled  Angels,  and  of  all 
the  Creation  :   But  an  Honour  that  was  due  only  to  the 
Son  of  God,  and  which  no  other  could  ever  have  accom- 
plillied.    Let  the  Heavens  wonder,  and  the  Earth  be  a- 
ftoniilied,  at  the  myfterious  Wifdom,  and  boundlefs  Grace 

of 


Serm.  III.         CHRIST s  Witiiefs  to  the  Truth.         51 

of  an  holy  God,  a  God  of  infinite  Truth  :  And  ac  the 
glorious  Honour,  Power,  and  Wifdom  ;  the  Grace  and  Love 
of  the  eternal  Son  of  God  and  Saviour  of  Sinners !  We 
might  well  conclude  that  when  the  Son  of  God  came  down 
from  Heaven,  he  would  come  upon  a  Bufmefs  worthy  of 
himfelf,  and  fuch  truly  was  this  glorious  Errand  on  which 
he  did  come,  that  he  might  bear  Witnefs  to  the  Truth. 

Use  2.  Learn  hence  what  'wonderful  Satisfaction  it  mil  give 
to  Angels  and  Saints,  that  Mens  Salvation  was  not  only  confif- 
tent  with,  but  made  Way  for  the  moji  glorious  Manifeftation  of 
the  Truth  that  was  ever  made. 

When  Man  had  fmn'd  againfl  his  Maker,  broke  his  Law, 
and  tranfgrefs'd  the  Covenant  of  Works,  it  feem'd  hardeft 
to  conceive  how  a  righteous,  and  holy  God,  who  was  infi- 
nitely jealous  for  the  Honour  of  his  Truth  and  Holinefs, 
(hould  find  out  a  Way  to  fave  him.  There  feem'd  not  that 
Difficulty  to  conceive  that  Mercy,  infinite,  boundlefs  Mercy, 
would  be  inclined  to  exercife  itfelf  towards  fuch  a  miferable 
Obje6l  ,*  but  how  Truth  and  Holinefs  fliould  be  honoured, 
or  even  fecured  and  preferved  from  Infult  and  Abufe,  from 
Contempts  and  Reproach  in  this  Salvation,  was  a  Myflery 
too  deep  for  Angels  to  fathom.  For  the  Word  had  palled 
the  Mouth  of  the  glorious  God,  In  the  Day  that  thou  eatefi 
thereof  thou  [halt  furely  die.  And,  Ciirfed  is  every  one  that 
contintieth  not  in  all  Things  that  are  written  in  the  Book  of  the 
Law  to  do  them. 

Now  ;  how  couldGod  let  the  Sinner  efcape,  and  yet  be  true 
to  his  Law  and  Covevant,  true  to  his  Juflice  and  Holinefs  ? 
But  behold  in  Jefus  Chrift,  thefe  glorious  Attributes  not 
only  preferved  without  Stain  or  Blemifii,  but  infinitely 
honoured  and  glorified  !  The  Redeemer  of  Man,  the  eter- 
nal Son  of  God,  came  into  the  World  that  he  might  bear 
Witnefs  to  the  Truth  ,*  that  he  might  vindicate  the  Honour 
of  the  Covenant  of  Works,  by  a  perfect  Obedience  to  the 
Law  of  it,  and  by  giving  full  and  perfe6l  Satisfaction  for 
the  TranfgrefiTion  of  it  by  Jdam;  that  God  might  not  only 
lofe  nothing  of  his  Glory,  but  receive  greater  Honour  to 
his  Law  than  if  Jd/i?n  had  kept  it ;  greater  Honour  to  his 
Juflice,  than  if  the  Sinner  had  been  eternally  loft,  and  fuf- 

H  2  fered 


52         CHRlSTs  Witnefs  to  the  Truth.         Serm.  III. 

fered  the  Fains  of  Hell  ;  that  the  perfedi:  Harmony  of  all. 
the  divine  Attributes  might  appear,  and  the  Simplicity  of 
the  d.vine  Nature  Ihine  more  bright  and  glorious  by  and 
through  the  Salvation  of  Man,  who  had  done  what  he  could 
to  reproach  and  abufe  them  all/  From  the  Sin  and  Fall  of 
Man,  God  was  pleafed  to  take  Occafion  for  the  more  glori- 
ous Difcovery  of  himfelf,  of  his  Will,  of  his  Subfiflence  in 
the  wonderful  Myflery  of  the  three  Ferfons  in  the  Godhead: 
To  take  Occafion  for  the  mod  glorious  Difcovery  of  him- 
felf in  Prophefies  and  Predi6lions,  and  the  Truth  of  them; 
of  the  Greatnefs  and  Glory  of  eternal  Things,  of  the 
Worth  of  Souls,  of  a  future  State,  and  the  Rewards  of  ano- 
ther World,  than  ever  had  been  m.ade,  not  only  to  Adam^ 
but  to  all  Mankind  before  the  Coming  of  Chriil  :  And  ail 
the  great  Things,  the  infinite  Truths  of  God,  fnined  more 
in  Chriil,  and  received  greater  Luftre  and  Glory  by  the 
Witnefs  which  he  gave  to  them,  than  by  ail  the  preceeding 
Revelations  of  them.  So  that  the  Truth  of  God  is  not 
not  only  faved  from  Difhonour,  and  has  its  Share  in  the 
1  riumphs  of  his  other  Attributes,  but  ihines  forever  exalted 
and  glorified  with  fingular  and  fpecial  Advantage  in  this 
great  Work  of  Man's  Salvation  ;  the  eternal  Tritmiph  of 
Angels,  and  Matter  for  the  everlafi:ing  Praife  and  Admira- 
tion of  all  the  precious  Souls  redeemed,  and  brought  to  Glory 
by  Chrift. 

3.  Let  lis  hence  learn  our  infinite  Obligations  to  Chrift  on  this. 
Account  of  his  bearing  ^Vitnefs  to  the  Truth, 

Truth  is  a  Thing  wherein  the  Happinefs  of  Man  lies. 
'Tis  that  which  is  the  Food  and  Nourifliment,  the  Pleafure 
and  Delight  of  Souls,  fweeter  to  the  Soul  than  Honey  to 
the  Tafie.  Men  mufi:  be  under  infinite  and  eternal  Obli- 
gations to  Chriil,  that  he  who  is  the  King  of  Trnth  came 
into  the  World  to  bear  Witnefs  to  it,  to  make  it  manifeil, 
and  give  the  moil  powerful  and  convincing  Teitimony  to  it 
that  was  ever  given  in  this  World.  Thefe  Obligations  will 
be  illuftrated  if  we  confider, 

I.  The  Nature  of  Man's  Mifery, 

This  lay  in  the  Biindnefs  and  Ignorance  of  his  Mind  : 
In  his  Separation  from  Truth  ;  and  thereby  in  his  Separation 

from 


Serm.  III.         CHRISl's  Witnefs  to  the  Truth.         53 

from  God,  the  infinite  and  eternal  Source  and  Fountain  and 
/\uthor  of  it  :  And  in  the  Poilefiion  of  Falfnood  inilcad  of 
Truth;  in  the  J3eceits  of  liis  own  Hearty  and  the  Delufions 
of  the  Devil,  the  Father  of  Lies.  For  Sin  is  one  infinite 
and  eternal  Falfhood  ;  a  Denial  of  God's  Goodnefs^  Autho- 
rity, Power,  Wifdoin,  Molinef-,  Juflice  and  IVuth  j  'tis  a 
Contradiclion  of  the  Reality  and  Excellency  of  the  divine 
Nature,  and  of  the  true  and  proper  Flappinefs  of  Man.  E- 
very  Sin  is  a  Lie-:  It.  contains  a  Denial  and  Contradi6lion  of 
the  eternal  Truth  and  Goodnefs  of  thofe  Things  which  are 
infinitely  and  eternally  true  and  good,  and  wherein  only 
Man's  Happinefs  lies.  Man's  Mifery  therefore  lay  in  being 
difunited  and  broken  off  fi^om  God  and  Truth  by  Sin,  and 
in  Ignorance  of  the  Nature  of  Truth  refpe61:ing  God  and 
himfelf ;  from  hence  all  Delufions,  Deceits,  and  falfe  Con- 
ceptions of  Mappinefs  fpring.  From  hence  Man  thought 
he  was  happy  in  his  own  Mifery,  and  that  he  was  purfuing 
his  Happinefs  when  he  was  hugging  and  embracing  Falfe- 
hood,  Deceit  and  Lies.  For  the  ApofLle  teflifies,  Eph.  4. 
18.  Having  the  Underjlanding  darkned,  being  alienated  from  the 
life  of  God  through  the  Ignorance  that  is  in  them,  bscaife  of  the 
BUndnefs  of  their  Hearts.  Now  to  have  the  Truth  teilined 
and  made  known  to  the  Mind,  manifefted  and  witneffed  in 
the  Heart  of  Man,  to  fee  and  feel  the  Power  of  it,  and  be  put 
into  the  Pofleffion  of  it  ;  this  fets  the  poor  Soul  free  from 
the  Mifery  of  its  Delufions,  clears  the  Mind,  baniihes  Dark- 
nefs  Clouds  and  Errors  from  it.  Thij  clears  up  his  Profpe6ls, 
makes  hinifeel  liis  Happinefs,  and  puts  him  into  the  PoiTefiioii 
of  it.  This  makes  him  love  and  embrace  Truth,  and  imitc 
to  the  propel  Good  of  his  Soul,  and  feel  a  Pleaftire  and  Hap- 
pinefs that  is  fuited  to  an  intelligent  immortal  Spirit.  Hence 
all  true  Chriflians  muft  fee  their  infinite  Obligations  to 
Jefiis  Chrifi:,  who  came  to  raife  them  up  out  of  their  Biindnels 
and  their  Ignorance  of  God,  his  infinite  and  eternal  Truth 
which  Sin  had  darkned,  broke  them  ciF  from,  and  put  them 
out  of  the  PolTeiTion  of -- 

2.   Confidering  the  dreadfid  increafe  of  this  Mifery  by  Sin,— 
Man  by  his  Sin  and  Fall  from  God,  at  iirft,  lofl  the  Know- 
ledge and  the  Love  of  God,  brought  Darknefs  and  Biindnefs 

into 


54         CHRISTs  Witnefs  to  the  Truth.        Serm.  III. 

into  his  Mind,   knew  not  thenceforth  wherein  his  Happi- 
nefs  lay;  and,  like  what  his  Poflerity  has  been  doing  ever 
iince,    he  went  to  fowing  Fig-leaves  together  to  hide  his 
Nakednefs  ;  while  he  groped  atter  Happinefs  he  plunged 
himielf  deeper  into  Mifery.     Mankind  have  been  adlually 
going   further  and  further  from  God.       Notwithflanding 
the    Notice  that  was  given   them  of  the  Ruin  of  Man, 
of   the   Origin  and  Root   of   his  Mifery,    and    of  thofe 
Truths  which  were  necefTary  for  his  Recovery  ;   yet  the 
World  lay  in  Wickednefs,  and  Mankind  were  continually 
increaling  in  their  Ignorance  and  the  Corruption  of  their 
Way  upon  the  Earth,  as  the  Pfalmift  takes  Notice  in  the 
14th  Pfal.  begin.   They  are  corrupt^  they  have  done  abominable 
JVorks^  there  is  none   that  doth  Good.     The   Lord  looked  dozvn 
from  Heaven  upon  the  Children  of  Men,  to  fee  if  there  were  any 
that  did  imderfcandy  and  feek  God.    They  are  all  gone  afide,  they 
are  all  together  become  filthy;  there  is  none  that  doeth  Good,  no 
not  one.     AiKJ  the  Apoflle  afterwards  confirms  it,  Rom.  i. 
22.  Fr  of  effing  themf elves  to  be  iJoife,  they  became  Fools  ^  &c.  Man- 
kind in  their  Searches  after  Iruth,  fell  in  with  falfe  Noti- 
ons of  God.     When  they  fometimes  lit  on  fome  Scraps  of 
Truth,  they  took  Care  to  corrupt   them,  and  mix   them 
with  innumerable  Errors  and  Fooleries  :    For  they  endea- 
voured to  find  fuch  a  God   as  thro'  Sin  and  Luft  they  in- 
clin'd  to  have  ;   hence  they  fell  into  all  Idolatry  and  Su- 
perftition,    and  multiplied  their   Gods  according  -to   their 
Lufhs  and  Fancies ;  and  fo  they  had  a  Worfiiip  and  Religion 
fuited  to  the  Nature  of  the  Gods  they  made,  i.  e.  agreeable  to 
their  Lufts  and  Fancies.  TheGlim.merings  of  Truth  in  their 
Religion  they  raked  up  in  Falfhood  and  Error  ;   and  as  the 
Aportle  fays,  held  the  Truth  in  Unrighteoufnefs.     Rom.  i.  18. 
And  when  in  infinite  Mercy  God  had  called  the  Jews  out  of 
the  refh  of  theWorld,  taken  them  into  Covenant  with  himfelf, 
and  made  known  his  Will  and  Truth  to  them  ;  they  did  gene- 
rally corrupt  their  Ways,  and  this  they  did  more  and  more 
in  one  Age  after  another,  'till  at  Length  they  became  ge- 
nerally worfe  than  the  Heathen  World,and  while  they  own'd 
the  true  God,  turn'd  all  Religion  into  Superflition,  and  they 
thought  to  pleafe  God  by  fome  outward  Rights,  and  bodily 

Exercifes 


Serm.  III.        CHRISTs  Witnefs  to  the  Truth.        ss 

Exercifes  of  his  Worfliip,  in  the  Negle6l  of  the  Love  of 
God,  and  that  Wifdom  and  HolincTs  which  is  the  Image  of 
God,  and  the  Copy  of  his  eternal  Truth.— And  fo  it  is  with 
all  Men  in  a  natural  State,  they  are  running  further  and  fur- 
ther from  God,  embracing  Falilioods  and  Deceits,  aud  invol- 
ving themfelves  in  greater  Darknefs  to  their  own  everlafi:- 
ing  Ruin.  I'herefore  Chnf}:'s  bearing  Witnefs  to  the  Truth 
was,  and  is  the  only  Way  of  recovering  Men  from  that 
woful  Ignorance  and  Blmdnefs  which  is  the  Caufe  of  their 
Ruin  and  Deltrudlion,  which  is  itfelf  their  Mifery,  and  in- 
volves them  more  and  more  in  it. 

Use  4.  Leain  hence  that  Faljbood  is  infinitely  hateful  to  God 
and  Chrifi, 

The  Father  of  Lights,  the  Author  and  Fountain  of  Truth, 
cannot  but  hate  that  which  is  infinitely  contrary  to  himfelf; 
to  the  Glory  of  his  Natiu'e,  his  Image,  Simplicity,  and  Per- 
fe6lion ;  to  his  Will,  and  to  his  Son.  Chrifi  bears  Witnefs  to 
the  Truth  that  Men  might  fee  it,  love  it,  embrace,  pofTefs, 
and  pra6life  it,  and  be  for  ever  happy  in  it.  All  Falfiiood 
is  infinitely  hateful  to  God.  But  we  may  for  your  Convic- 
tion and  Awakening  mention  fome  particular  Initances  of  it 
which  are  fo. 

I.  All  Falfljood  in  TVord, 

How  fad  is  it  that  there  are  many  in  the  World  who  are 
fo  ignorant  of  the  Nature  of  God,  and  the  Excellency  and 
Glory  of  Truth,  as  to  live  in  and  allow  of  Fallliood  and 
Deceit  in  their  Words  and  Converfation,  in  lying,  and  Con- 
tradiftion  to  the  Truth,  either  through  meer  Sport,  or  for 
trifling  Confiderations,  or  out  of  Malice  and  Envy  towards 
Men  ,•  or  with  the  Hope  of  obtaining  fome  worldly  good  ; 
or  through  Fear  of  fome  worldly  Evil  will  venture  to  fay, 
and  tell  Things  which  are  either  not  known  by  them  to  be 
true,  or  even  thofe  which  they  know  to  be  falfe  ?  How  in- 
finitely contrary  to  the  Nature  of  God,  and  to  his  infinite 
Truth,  are  all  fuch  Men  ?  They  pofiTefs  not  the  Nature,  or 
Image  of  God,  but  of  the  Devil.  Our  Saviour  has  told  us 
that  whoever  fpeaketh  a  Lie  is  of  the  Devil^  for  he  is  a  Um\ 
and  the  Father  of  it,  John  8.  44.  And  to  fhew  us  the  infi- 
nite Contrariety  of  it  to  the  Nature  of  God,    the  Apofi:Ie 

fays. 


56  CHRISTs  Wicnefs  to  the  Truth.      Serm.  III. 

fays  that  it  cannot  be  of  God,  or  of  tliat  Truth  which  is 
of  God.  I  John  2.  21,  And  fuch  Perfons  ere  marked  as  ne- 
cellanly  and  eternally  excluded  from  Heaven^  andbanifned 
to  Hell,  with  the  Inventer  and  Father  of  Lies.  Rev.  21. 
27.  And  there  /Jjall  in  tw  wife  enter  into  it  any  Thing  that  de- 
fJethy  neither  whatfoever  worketh  Abomination,  or  maketh  a  Lie : 
And  22.  15.  For  without  are  Dogs,  &c.  And  whofoever  loveth, 
and  maketh  a  Lie. 

2.  Fa  {[hood  in  Practice, 

Men  are  not  only  guilty  of  Falfnood  and  Lying  in  their 
Words,  but  in  their  A6Lion3  too.  As  Chriil  did  not  only 
bear  Witnefs  to  the  Truth  by  his  Words,  but  in  his  Perfon, 
by  his  A6lions,  and  all  his  Sufferings,  and  whatfoever  he 
did  in  the  World:  So  on  the  contrary,  when  Men  live 
contrary  to  the  Troth,  when  they  a6l  fo  as  to  contradict 
the  Perfe6lions  of  God  :  When  they  practically  deny  his 
Power  and  Godhead,  his  Plolinefs,  his"  Wifdom,  Authority 
and  Goodnefs,  or  any  of  his  Perfections ;  they  then  live  a 
Lie,  and  declare  that  is  Truth  which  is  Falfnood  ;  they 
aCl  as  if  God  had  not  fent  his  Son  to  redeem  Sinners.  When 
■they  live  as  if  this  World  was  all  they  had  to  mind,  and 
their  chief  Good ;  when  they  negleft  the  Concerns  of  their 
Souls,  and  getting  an  Intereil  in  ChrilG; ;  when  they  indulge 
iheir  Lulls,  and  corrupt  Fafilnns  and  Aite6lions,*  when  they 
a6t  as  if  the  \¥orld,  its  Pleafures  and  Profits,  were  better 
for  the  prefent  than  the  Knowledge,  Worfliip,  and  Love  of 
God,  Obedience  to  him,  and  Communion  v.dth  him;^;  thea 
their  Life  is  a  Lie,  and  pra6iical  Declaration  againft  the 
great  eternal  Truths  which  Chrift  came  into  the  Vv^orld  to 
bear  Witnefs  to  :  So  all  fuch  Perfons,  as  they,  are  Sinners, 
and  Liars,  are  infinitely  hateful  to  God,  and  Chrilb  ;  and  as 
the  Apoille  fpeaks  of  the  gentile  World,  change  the  Truth 
of  God  into  a  Lie,^  Pvom.  i.  25. 

3.  Fai/Jjood  in  judging  about  our  State ,  and  Relation  to  God, 
as  if  it  was  what  it  is  not.^  ' 

When  I\Ien  judge  themfelves  to  be  at  good  Terms  with 
God,  and  that  they  are  at  Peace  with  him,  while  they  are 
Enemies  to  him,  and  liaters  of  him  ;  when  their  Hearts 
are  at  Enmity  with  him,  and  diftant  from  him,  i.  e.  they 

live 


Serm.  III.  CHRISTs  Witnefs  to  the  Truth.         57 

live  in  Hypocrify,  and  make  a  deceitful  vShow  of  fomething 
that  is  not  in  them,  and  which  they  are  not^tliey  live  a  Lie, 
and  their  Judgment  is  a  FalHiood  :  When  they  profefs  to 
know  God,  and  deny  him  in  Works,  and  make  a  falfejudg- 
ment  about  the  Terms  of  God's  Acceptance  of  them,  as 
Hypocrites  do,  at  lead  fome  of  them  who  deceive  ihem- 
felves,  they  give  God  the  Lie,  and  are  hateful  and  abomi- 
nable in  his  Sight,  for  all  Hypocrites  are  fo  ;  and  when  he 
fpeaks  of  thofe  who  will  be  the  Objefts  of  his  mod  terrible 
Wrath,  he  ranks  them  am^ong  Hypocrites,  thofe  Liars  and 
Self-Deceivers,  Matth.  24.  51.  Elibii  fays  the  Hypocrites  in 
Mean  heap  up  PFrath.  Job  36.  13.  Chrifl  often  pronounced 
the  mofl  terrible  Woes  againft  Hypocrites.  This  is  fuch  a 
Falfhoold  and  Lie  in  Life,  as  is  infinitely  hateful  to  the 
God  of  Truth.  And  two  Confiderations  will  farther  evi- 
dence that  all  Falfliood  is  and  mud  be  fo. 

1.  It  is  always  directly  contrary  to  the  eternal  Nature  of  Truth. 
Truth   and  FaKhood  are  the  Denial,  and  Contradi6tion 

of  one  another,  and  infinitely  different.  The  Apofdc  fays^ 
no  Lie  is  of  the  Truth,  nor  can  it  ever  be.  Now  God  b  in^- 
finite,  effential  and  eternal  Truth  ;  and  confequently  tinift 
infinitely  hate  all  Falfliood,  and  lying.  Men  oftentimes 
love  to  deceive  others,  and  love  to  be  deceived  themfclves, 
and  to  be  perfwaded  that  Falfliood  is  Truth  :  They  many 
Times  hate  to  know  what  is  Truth,  and  don't  chcofe  to 
come  to  the  Light,  left  their  Deeds  fjjould  be  reproved.  This  is 
the  State  of  the  World, i.e.  The  'lemper  of  the  natural  un- 
renewed World;  as  Chrifl  witnelTeth,  joh.'^.  19,  20.  But 
God  has  an  infinite  Deteflation  of  this  :  It  is  a  Denial  of 
the  God  that  is  above,  of  his  effential  Truth,  and  the  Sim- 
plicity and  Holinefs  of  his  Nature,  and  of  all  that  is  good, 
and  right,  and  fit  in  Man,  and  happy  for  him. 

2.  It  is  contrary  to  the  great  Errand  and  Bufinefs  of  Chrift 
into  the  JVorld. 

Chrifl  came  to  bear  Witnefs  to  the  Truth  to  free  Pvlen 
from  the  Deceits  which  ruined  them,  to  convince  them  of 
the  infinite  Worth  and  Importance  of  Truth  ;  to  make  them 
love  it,  and  long  for  it,  as  their  lupreme  Perfe6lion,  and  de- 
fire  to  be  formed  by  it,  and  wrought  into  it.     Now,Falf- 

I  hood 


5S         CHRISTs  Witnefs  to  the  Truth.        Serm.  III. 

hood  is  a  Contrariety  to  this  great  Defign  of  Chriil's  coming 
into  the  World,  and  therefore  miifl:  be  infinitely  hateful  to 
him,  and  to  God.     Can  you  think  when  Chrift  came  down 
from  Heaven  in  that  Chara6ler  he  afllimed  here,  and  did 
and  fufFered  what  he  did,  and  underwent  here  to  bear  Wit- 
nefs to  the  Truth,  that  after  all  he  can  be  pleafed  with  you 
if  you  have  not  the  Truth  in  your  Hearts,  if  you  love  Falf- 
hood,  are  pleafed  with  Lies,  Self-Flatteries,  Ignorance  of 
God,  Hypocrify,  deceiving  and  being  deceived?  Can  Chrift 
be  pleafed  with  you  if  you  are  not  wrought  into  the  Image 
of  God,  are  not  made  Partakers  of  his  Nature,  and  confor- 
med to  the  Laws  of  unchangeable  Truth,  if  you  depend  not 
on  him  for  all  Light,  Wifdom,  and  Grace,  to  be  formed  af- 
ter the  Image  of  God,  and  made  like  to  him  ?  No  'tis  im- 
poffible  !  'tis  impoffiblc  the  Son  of  God  fhould  come  here 
to  bear  Witnefs    to  the  Truth,    that  Men  might  be  re- 
-covered  from  Sin,    from  Unholinefs,  and  reftored  to  the 
Image  of  God,  and  yet  love,    and  be  pleafed  with  thofe 
who  remain  in  their  natural  Darknefs,  and  Ignorance  of  the 
infinite  Truth  of  God,  and  his  divine  Nature  and  Perfe6li- 
ons  ?  Can  God  love  you  when  you  have  the  Image  of  the 
Devil  on  you,  are  not  renewed  by  the  Spirit  of  Truth,  and 
filled  with   the  Knowledge  and  Love  of  it  1     Is  there  any 
Ficnefs  in  you  to   enjoy   the  God  of  Truth,   and  to  find 
Happinefs    in  him?    No  !    All    this  is  an  irreconcileable 
Con  tradition.     Sore  Eyes  will  be  as  much  comforted  and 
refrefiied  by  looking  on  the  Sun,  as  you  in  this  State  can 
be  with  the  Hopes  and  Views  of  enjoying  God,  the  Fa- . 
ther  and  Fountain  of  Truth.     If  God   takes  Pleafure  in 
fuch  as  you  are,  he  muft  deny  himfelf  ;   and  Chrift  came 
into  the  World  in  vain.     Yea,  his  Witnefs  to  the  Truth 
would  be   only  fo   much  greater  Reproach    to  God,  and 
Denial  of  his  Nature. 

Use  5.  Hence  learn  one  Way  to  judge  of  your  Friendflvp  t9 
Chrift^  and  Interejl  in  him. 

'Tis  a  Matter  of  infinite  Concern  to  every  one  of  you, 
to  be  interefted  in  Chrift,  for  there  is  no  other  Saviour, 
there  is  no  Way  of  Salvation,  but  by  and  thro'  Chrift. 
No  Sinner  can  ever  be   united  to  God,  reftored  to -his 

Favour, 


Serm.  IIL         CHRIST s  Witnefs  to  the  Truth.        s9 

Favour,  Image  and  Love,  but  in  and  by  him.  ^ow^ 
Chrifl:  is  the  King  of  Truth,  he  came  to  bear  Witnefs  to 
the  Truth  ;  and  from  this  View  of  him,  you  have  one  Way 
to  difcover  whether  you  are  interefhed  in  him.  A  few 
Confiderations  drawn  from  this  Topick,  may  be  of  fome 
Ufe  to  help  youin  your  Enquiries  about  this  great  Concern. 

1.  Search  and  cxanme  thoroughly ^  whether  your  are  Enemies 
to  Truth. 

If  you  hate  the  Truth,  'tis  a  certain  Evidence  you  don'c 
belong  to  Chrifc.  If  you  n:iake  no  Confcience  of  the  Truth, 
if  you  can  eafily  tell  or  pra6life  Lies,  if  you  can  willingly  a6i: 
againft  the  Intereds  of  Truth  ;  if  you  are  ready  to  betray, 
and  give  up  Truth,  for  any  other  Advantage,  you  have  no- 
thing to  do  with  Chrifl;  as  your  Friend  and  Saviour.  Chrift 
came  to  redeem  the  Slaves  of  Ignorance,  Error  and  Blind- 
nefs,  from  the  Darknefs  of  Sin,  from  the  Power,  and  Love 
of  Fallhood  and  Deceit  to  the  Love  of  the  Truth  as  it  is 
in  Jefus.  He  that  eafily,  and  willingly  parts  with  Truth  for 
jthe  Sake  of  any  worldly  Honour,  or  Pleafure,  or  Intereft, 
can  part  with  Chrifl,  and  has  no  faving  Interefl  in  him,  H& 
that  doth  Truth  is  of  God,  And  he  that  is  of  the  Truth  hear- 
eth  the  Voice  of  Chrifl,  But  he  that  doth  Falflaood  is  of  his 
Father  the  Devil.  Confider 

2 .  Tou  may  have  a  Sort  of  Love  to  many  Truths^  and  yet  be  no 
Friends  to  Chrift, 

Some  Men  love  to  fee  the  Truths  of  Nature,  and  Philofo- 
phy  or  thofe  which  are  called  phyfical  Truths,  and  fpend 
mofl  of  their  Days  in  the  Study  of  them.  Some  would 
have  other  People  fpeak  Truth,  they  love  Truth  in  People's 
Bargaining,  and  deahng  with  them,  yea  they  hate  Lies  and 
FalSiood  in  fuch  Matters,  andfcornto  tell  Lies  themfelves ; 
they  may  hate  Hypocrify  in  other  Men,  or  in  Speculation, 
and  love  moral  Sincerity  in  themfelves,  and  be  much  pleaf- 
ed  with  their  Love  to  the  Truth.  Yea,  many  Men  have  a 
Sort  of  natural  Love  to  many  Truths  of  Religion;  they  love 
Temperance,  Chaflity,  Juflice,  and  Honelly,  and  fome  Parts 
of  Worfhip  and  Service,  which  are  vifibly  paid  to  God  ;  for 
thefe  Things  ferve  the  Welfare  of  human  Society,  and  tQnd 
to  promote  Men's  outward  Comfort^  and  Happinefs  ^   and 

I  z  for 


6o        CHRISTs  Witnefs  to  the  Truth.  Serm.  III. 

for  many  other  natural,  and  moral  Caufes.  Yea,  Men  may 
have  a  fort  of  natural  Love  to  the  Do6lrine  of  Salvation  in 
feveral  Parts  of  it  ;  and  may  have  their  Affections  greatly 
carried  out  towards  Chrift,  to  think  of  his  Love  in  dying 
for  them,  and  that  he  will  bring  them  to  Heaven,  or  make 
them  happy  for  ever  ;  and  yet  have  no  real  Love  to  the 
Truth,  fehii  had  as  much ;  And  the  Stony-Ground  Hear- 
ers had  Rich  a  Kind  of  Love  to  the  Truth  of  the  Word,  and 
^et  were  no  Friends  of  Chrift,  but  Haters  of  the  Truth, 
and  Enemies  of  the  great  End  of  Chrift's  coming  into  the 
World. 

3.  Enquire  if  you  hatSy  or  oj'e  difpleafed  <j)ith  thofe  Truths 
that  convince  you  of  Sin,  and  of  the  Neceffity  of  Holinefs. 

If  when  the  Word  of  Chrifl:  comes  clofe  to  your  Con- 
fciences,  andfhews  you  your  loll  and  ruined  ftate,  your  Sin- 
fulnefs,  your  Enmity  to  God  and  the  utter  Unlikenefs  of  your 
Souls  to  him,and  fliews  you  your  Need  of  Chi  iil:  for  your  whole 
Salvation,  or  convinces  you  of  your  particular  Sins,  of  your 
Hypocrify,  of  the  Falfenefs  of  your  Hopes,  of  the  Vanity, 
and  Infufficiency  of  all  your  Endeavours  to  reftore  yourfelves 
to  the  Favour,  or  Image  of  God  ;  when  it  lays  open  your 
Vilenefs,  and  the  abfolute  Need  of  infinite  and  fovereign 
Mercy  to  fave  you  ;  When  the  Truth  crofles  your  beloved 
Lufts,  if  then  you  feel  and  indulge  a  fecret  Indignation  a- 
gainilit,  if  you  are  difpleafed,  and  offended  with  it,  or  of- 
fended with  Men  for  telling  you  the  Truth  of  God,  and  in- 
dulge your  felves  in  Endeavours  to  hinder  your  Sight  of  it, 
in  perfwading  yourfelves  it  is  the  Truth,  this  is  a  fad  Evi- 
dence you  are  the  Enemies  of  Chrifl.  The  Jews  were  well 
enough  pleafed  to  hear  Chrifl  tell  them  of  Mofeis  Authori- 
ty, of  the  Holinefs  of  their  Law,  and  the  Goodnefs  of  its 
Inflitutions  ;  and  fo  were  even  the  Scribes  and  Pharifees  : 
Eut  when  he  feflified  againfl  their  Hypocrify,  againft  their 
Corruption  of  the  Law,  and  Departure  from  the  Simplicity 
and  Purity,  and  holy  Defign  of  its  Inflitutions,  and  of  their 
Rebellion  againfl  the  Light,  and  Hatred  of  the  Truth,  and 
of  their  Pride,  Self-Righteoufnefs,  and  their  unrenewed,  un- 
happy State,  then  they  gnaflied  their  Teeth,  and  were 
filled  with  Indignation,  and  fought  to  kill  Jefus. 

4.  Enquire 


Serm.  III.      CHRISTs  Wicnefs  to  the  Truth.  6i 

4.  Enquire  if  you  love  Chrijl  becaiife  he  came  to  hear  JVhnefi 
to  the  Truth  of  Gody  'uohich  exalts  him  above  all,  and  fljo^ws  you 
your  own  true  State. 

When  Men  love  Chrift,  as  bearing  Witnefs  to  the  TriitlL 
which  exalts  God  as  a  Sovereign  on  his  Throne,  exacting 
the  jufl:  Penalty  of  the  Law,  and  fulfilling  his  Threatning 
for  Sin,  as  a  God  of  infinite  Purity,  Truth  and  Holinefs  ; 
and  fliowing  the  horrid  Evil  of  Sin,  their  own  Blindnefs, 
Nothingnefs  and  Ignorance,  their  intire  Dependance  on  fo- 
vereign,abrolute  and  infinite  Mercy;  undone  in  themfelves^ 
but  depending  all  on  God  in  Chrift,  then  they  love  to  fee 
God  as  he  is,  and  themfelves  as  they  are.  They  love  Truth 
without  Difguife,  and  Self-Flattery  :  They  love  God  as  he 
is,  and  love  his  Honour  fincerely  :  This  is  therefore  fome 
Evidence  that  you  are  the  Friends  of  Chrifl,  and  Lovers  of 
the  great  Errand  on  which  he  came  into  the  World. 

5.  Enquire  if^  you  love  Truth  in  Chrift  as  the  Image  of  God, 
and  your  Perfehion. 

I  enquire  whether  you  love  it  for  it  felf^  and  as  that  which 
in  its  own  Nature  is  infinitely  amiable,  flowing  from  the 
Nature  and  Attributes  of  God,  the  Origin  of  it,  the  Father 
of  Lights,  efTential  and  eternal  Truth  ?  As  that  which  ex- 
alts your  Souls  unto  the  Image  of  God,,  and  makes  you  like 
him  ?  The  Union  to  and  PofTeirion  of  which  is  the  Glory 
and  Perfection  of  Man?  Do  you  love  it  all  as  it  fliines  forth 
in  Chriil,  and  is  manifefled  by  him  ?  Is  the  Truth  com- 
mended to  you  as  it  is  in  Jefus,  and  afUmilates  you  to  God, 
and  makes  you  Partakers  of  his  Nature  ?  Does  it  attra6l 
your  Love,  and  command  your  Souls  with  the  greater  Pow- 
er and  Sweetnefs,  as  it  appears  glorious  in  the  Witnefs  of 
Chrifl,  uniting  you  to  him,  and  exalting  you  to  the  proper 
Perfection,  fpiritual  Freedom  and  A6livity  of  your  Natures. 
If  you  love  it  thus  without  Partiality  to  fecular,  worldly  and 
carnal  Interefls,  then  you  are  Lovers  of  the  Witnefs  of 
Chrift. 


SERMON 


6i  CHRIST'S  Kingdom  is  in  the  Serm.  IV. 

t^sn    f^.^i    f^^TS^    f^'^i    f^,i?s^    f^^    f^P^    f37r?rrjf    f^«,« 
uy    yi^«i4<^   ii^i^   %s^^^   i^^^i   ipj^^   i.^»«^    c^'«^   isp.^'^ 

SERMON     IV. 

CHRIST'S  Kingdom   is   in  tlie  Souls   and 
Confcicnces  of  Men. 


DOCTRINE        III. 

€*^€*#  URISTs  Kingdom  among  Men  is  in  their  Souls,  ami 
^  C  %  ConfcienceSy  and  has  nothing  to  do  with  their  Bodies  but 
%^^^^  ^y  ^^^"^'       ^^'  Chrifi's  Kingdom  among  Men  is  in 

"^  their  Souls ^  and  Confciences,  and  not  over  their  Bodies, 

and  outward  State. 

Chrifl  had  told  Pikte  before,  v.  36.  That  his  Kingdom  was 
not  of  this  World.  He  is  a  King,  and  has  a  glorious  King^ 
dom,  but  it  is  not  of  this  World  :  It  does  not  arife  out  of 
the  Earth,  or  Sea,  as  the  Kingdoms  of  this  World  do,  Dan. 
7.  3.  Rev.  13.  12.  But  the  holy  City  comes  down  from  God 
eut  of  Heaven.  Rev.  21.  2.  That  Chrifl  is  a  King  is  alfo 
plain  from  his  Anfwer  to  Filate.  Again  when  he  fays,  wy 
Kingdo?n  is  not  of  this  World  :  He  implicitly  affirms  himfelf 
to  be  a  King,  though  his  Kingdom  is  not  of  this  World. 
The  Nature  of  his  Kingdom  is  further  explained  by  fhewing 
here,  that  he  is  the  King  of  Truth.  In  fetting  up,  maintain- 
ing and  keepingPofleflion  of  his  Kingdom,  he  bears  Witnefs 
to  the  Truth.  Now  as  this  can  only  be  manifefled  in  the 
Minds,  and  to  the  Confciences  of  Men,  it  is  certain  that  his 
Kingdom  fubfifls  there. 

But  it  will  be  needful  to  premife  a  few  Things  concern- 
ing the  Nature  of  that  Kingdom  which  is  here  ipoken  of ; 
and  then  I  fhall  confider  the  two  Propoftions  which  lieplain^ 
Jy  in  this  Obfervation,  viz. 

I.  That  Chrifi's  Kingdom  ammg  Mm  is  in  thsir  Souls  and 
Confciences.        And 

^0  That 


Serm.  IV.  Souls  and  Confctences  of  Mm.  (J^ 

2,  That  tt  has  nothing  to  do  with  their  Bodies  but  by  them. 

I  fliall  firfh  premife  fome  Things  concerning  the  Nature 

of  that  Kingdom  of  Chrifl:,  which  is  here  fpoken  of.     And 

I.  This  is  not  that  Dominion  which  as  God  he  exercifeth  over 

all  Creatures. 

Chrifh  is  as  was  before  noted,  properly,  and  truly  God, 
eflentially,  and  eternally  God.     He  is  the  Creator,  and  Pof- 
fefTor  of  all  Things,  he  mull  therefore  have  a  fovereign, 
abfolute    and    arbitrary  Property    in*  them,    and  Domini- 
on over  them,    and  fo    all  Angels,    Men  and  Devils  are 
under  his  Command  ;   They  are  governed  by  a  myilerious^ 
and  uncontrolable  Providence.     He  difpofes  of  the  Lives, 
Wealth,  and  all  the  Comforts  of  Men  as  he  will.     None 
can  ffcay  his  Hand  nor  fay  unto  him,  what  doell:  thou  ?  He 
fets  up  Kings,  and  puts  them  down  ;   he  plants,  and  efta- 
bhdieth  Nations  j  again,  he  diminifhes  them,  brings  them 
low,  and  dallieth  them  one  againfl  another,     i  Chron,  29. 
II,  12.     Dan.  4.  3,  17,  25,  32,  &c.     Our  Lord  bids  his 
Difciples  fear  him  who  is  able  to  dejiroy  both  Soul  and  Body  in 
Hell     Chrift  as  he  is  God  governs  all  Events  in  the  World, 
and  difpofeth  of  all  the  Circumllances  relating  to  theLives^ 
Eftates,  Happinefs,  and  Mifery  of  Men.     In  kirn  we  live, 
move,  and  have  our  Being,  and  from  him  we  receive  all 
our  Comfort,  and  can  have  none  without  him.     Therefore 
it  is  not  in  this  Refpe6l  that  I  now  fpeak  of  the  Kingdom 
of  Chrift  among  Men.  Nor 

2.  Is  it  that  Dominion  which  as  Mediator  he  hath  over  all 
Creatures  for  the  Good  of  the  Church. 

It  was  obferved  before,  that  the  Lord  Jefus  Chrifl  is  not 
only  asGodpoflefled  of  a  fovereign,  and  fupream  Dominion 
over  all  Creatures  in  Heaven,  and  Earth,  but  as  Mediator,  he 
has  alfo  received  Power,  and  Authority  from  God  over  all 
Things  in  Pleaven,  and  Earth.  This  Dominion  he  hath, 
and  exercifeth  for  the  Sake  of  his  Church,  that  he  might 
be  thoroughly  furniflied  with  all  Power  in  his  kingly  Office 
to  carry  on  the  Defign  of  his  undertaking  for  the^Redemp- 
tion  and  Salvation  of  Men,  to  finifh,  and  compleat  that  De- 
fign ;  to  bring  all  his  Redeemed  to  eternal  Glory  and  put 
them  m  Polleffion  of  the  everlafting  Happinefs  of  Heaven  : 


d^4  CHRISTs  Kingdom  is  in  the  Serm.  IV. 

Of  this  it  is  the  Apoflle  fpeaks,  Epb.  i.  20,  21,  22.  And 
I  Pet.  3.  22.  In  this  Office  as  King  of  the  Church,  and  as 
Mediator,  all  Powers  in  Heaven,  and  Earth  are  made  fub- 
jecl  to  him.  And  he  mufl:  reign  'till  he  has  put  all  his  Ene- 
mies under  his  Feet  :  and  hath  brought  all  that  God  hath 
given  him  to  the  Glory  which  he  hath  purchafed  for  them. 
But  this  is  not  properly  that  Kingdom  which  he  hath  among 
Men^  and  in  his  Church,  of  which  I  am  now  fpeaking. 
But  this  is 

3.  His  mediatorial  Kingdom,   and  Government  over  the  real 
true  and  proper  Subje^s  of  that  Kingdom. 

This  is  included  indeed  in  the  laft  Head  mentioned,  (His 
mediatorial  Kingdom,  )  but  not  coextenfive  with  it.  All 
Creatures  are  fubje6l  to  him  for  the  Good  of  his  Church, 
i.  e.  of  his  Redeemed,  but  they  are  not  all  redeemed  by 
him.  Thofe  are  and  thofe  only  are  the  proper  Subjects  of 
this  Kingdom  of  Chrift  who  are  brought  to  true,  fmcere, 
voluntary  Subjeflion  and  Obedience  to  him;  who  of  Choice 
fubmit  to  his  Laws,  and  are  governed  by  them.  This 
Kingdom  of  Chrifl  is  that  which  he  has  over  thofe  who 
are  redeemed,  and  v/iU  be  eternally  faved  by  him.  Others 
are  his  Subje6ls  by  Force,  but  not  govern'd  by  his  Laws, 
nor  own  his  Authority,  nor  fubmit  to  him  as  their  Lord. 
They  are  made  Inflruments  to  ferve  the  Defigns  of  his 
gracious  Government  by  an  over-ruling,  all  powerful  Pro- 
vidence of  his,  and  their  Adlions,  State  andCondition  with- 
out their  Knowledge,  Delign,  or  Confent,  and  even  againll 
it,  are  made  to  ferve  the  Dellgns  of  his  fpiritual  Kingdom. 
But  thefe  fubmit  to  him  as  their  Lord,  and  Lawgiver,  they 
take  his  Laws  as  the  Rule  of  their  Living,  and  yield  free, 
and  fmcere,  and  willing  Obedience  to  his  Terms  of  Life 
and  Happinefs,  he  is  their  only  Lawgiver,  and  they  know 
him  to  be  that  one  Lawgiver  who  is  able  to  fave,  and  to 
deftroy,  Jam.  4.  12.  This  is  that  Kingdom  which  he  came 
into  this  World  to  fet  up,  and  with  fpecial  Defign  to  ad- 
minifler  ;  of  which  many  PaiTages  of  Scripture  fpeak,  as 
that  Ezek.  34.  23,  24.  Jnd  I  will  fet  up  one  Shepherd  over 
them,  and  he  Poall  feed  them,  even  my  Servant  David  ;  he  (hall 
feed  them,  and  he  fmll  be  their  Shepherd.    And  I  the  Lord  zvill 

be 


Serm.  IV.  Souls  and  Confciences  of  Men,  6$ 

he  their  God,  and  7ny  Servant  David  a  Prince  among  theiUy  I 
the  Lord  have  fpoken  it, 

Thefe  Things  being  premifed,  I  now  proceed  to  the 
two  Propofitions  contained  in  the  Do6lrine,  viz. 

I.  Prop.  This  Kingdom  of  Chrifl  is  in  the  Souls y  and  Con* 
fciences  of  Men, 

The  Kingdom  of  Chrifl  has  not  Refpedl  to  the  outward 
State  and  Condition  of  Men  here,  but  to  their  eternal  State 
and  Condition  hereafter  in  another  World.  To  (hew  the 
Truth  of  the  Proportion  we  may  confider  thefe  Things. 

I .  The  Nature  of  this  Kingdom  is  fpiritualy  and  not  worldly. 

The  Laws  of  Chrifl's  Kingdom  are  of  a  fpiritual  Nature 
fo  as  no  human  Laws  can  be.  They  refpe6l  the  inward 
Frame  of  Men's  Minds,  their  mofl  fecret  Thoughts,  and 
A6lions  ;  and  dire6l,  and  govern  them.  They  require 
Faith  in  Chrifl:,  and  an  entire  Dependance  on  him  as  the 
only  Saviour,  and  univerfal  abfolute  Submiflion  to  him  as 
the  fupream,  fovereign,  almighty  Lord,  and  Ruler.  They 
require  fupream  Love  to  God,  and  Jefus  Chrifl,  Repentance 
for  Sin,  Patience,  Humility,  and  fuch  proper  A6i:ings  of  the 
Mind,  as  are  quite  out  of  the  Reach  of  all  human  Laws, 
and  out  of  the  Knowledge  and  Obfervation  of  Men.  The 
Laws  of  earthly  Kingdoms  refpe6l  the  Eflates  and  Proper- 
ties of  Men,  their  Lives  and  Limbs  ;  and  require  an  out- 
ward, and  vifible  Service  to  the  Sovereign,  and  the  State; 
and  fuch  outward  A6lions  as  have  an  outward  Tendency  to 
ferve  and  promote  a  temporal,  and  worldly  Intereft,  an 
outward  Peace,  and  Profperity  ;  and  this  is  their  All ;  they 
can  reach  no  further,  for  Men  can  fee  no  further ;  but  the 
Laws  of  Chrifl  reach  all  the  inward  Motions,  and  A6tings 
of  the  Heart :  the  Ends,  Motives,  and  mofl  fecret  Springs 
of  Men's  A6lions,  thofe  which  are  mofl  deeply  hidden  from 
Men,  and  farthefl  from  all  human  Obfervation.  They  for- 
bid the  firffc  Motions  of  Concupifcence  or  Lufl  in  the  Heart, 
they  forbid  an  evil  Eye,  or  every  inordinate,  and  irregular 
Inclination  of  the  Mind  and  Reach  of  Paflion,  and  Affedi- 
on  ;  and  require  the  regular,  and  fpiritual  Exercife  of  all 
the  Powers,  and  Faculties  of  the  Soul.  It  is  therefore  as 
Ch rift  fays,  Lz/i^^  1.7.  41.    A  Kingdom  within  Men,     It  does 

K  not 


66  CHRISTs  Kingdom  is  in  the  Serm.  IV. 

not  condd  in  Meat  and  Drink,  but  in  Righteoujnefs  and  Peace 
and  Joy  in  the  Holy  Ghojlj  Rom.  14.  17. 

'The  Riches  of  this  Kingdom  are  not  of  this  World,  they 
don't  lie  in  Money,  Lands,  or  Extent  of  Earth,  in  Cloath- 
ing,  or  Armour,  in  Fortification,  Ships,  or  naval  Strength,  or 
Power,  but  they  are  all  of  a  fpiritual  Nature  ,*  they  lie  in 
Faith  and  the  Love  of  God,  in  Holinefs,  Purity,  and  Sanc- 
tity of  Heart  and  Manners  ;  and  in  the  inward  Joys  of  the 
Holy  Ghoft,  the  rich,  enlivening  Hopes,  and  Profpefts  of 
a  fpiritual  State,  of  an  heavenh%  and  eternal  World.  Thofe 
are  the  richeft  Subje6ls  in  this  Kingdom,  who  have  m.ofl 
Faith,  and  Love  of  God,  mofl  Humility,  Patience,  Self-De- 
nial,  and  the  greateft  Weanednefs  from  all  Things  in  this 
World,  and  fo  are  declared  Heirs  of  a  Kingdom.  Jam,  2. 
5.  Chrift  himfelf  became  Poor  that  through  his  Poverty  he 
might  make  them  richy  2  Cor.  8.  9.  Thefe  Riches  lie  alfo  in 
diflributing  the  Goods  of  this  World  ,*  in  pious,  and  chari- 
table Ufes,  and  in  doing  Good  with  them :  Not  in  amaffing 
and  hoarding  them  up^L  Tim.  6.  18.  That  they  do  Good, 
that  they  be  rich  in  god/KkkSy  ready  to  dijlribute,  ijoilling  tn 
communicate,  Thefe  w^roa  were  the  Riches  of  the  Church 
of  Smyrna,  Rev.  2.  9.  I  know  (fays  Chrift)  thy  JVorks,  and 
Tribulation,  and  Poverty ^  but  thou  art  rich.  The  Riches  of 
the  Subjedls  of  this  Kingdom  lie  in  the  Proverty  of  their 
Spirits,  in  the  Graces  of  their  Souls,  and  in  Heaven;  not  in 
this  World.  The  Miniflers  of  State  in  Chrifh's  Kingdom, 
have  not  the  State,  and  Power,  and  Spirit  of  this  World, 
I  Cor.  2.  12.  IsJow  we  have  received  not  the  Spirit  of  the 
World,  but  the  Spirit  which  is  of  God  ;  that  we  might  know  the 
Things  that  are  freely  given  to  us  of  God.  The  Weapons  of 
our  Warfare  are  not  carnal,  2  Cor.  10.  4.  They  have  no 
Powers,  but  thofe  of  Teaching,  exhorting,  admonifhing, 
admitting  to,  and  feparating  from  Chriflian  Communion. 
Thefe  are  the  Keys  of  the  Kingdom  of  Heaven.  There 
are  no  Swords,  or  Axes,  no  Rods,  no  Prifons,  no  Fines,  but 
fpiritual  Ones.  No  Dominion,  or  Lordfliip  fuch  as  the 
Princes  of  the  Nations  affume  over  their  Subjedls,  or  their 
great  Men  exercife  upon  them.  Matth.  20.  25,  26.  But 
Jefus  called  them  unto  him  md  f aid,  ye  know  that  the  Princes  of 

the 


Serm.  IV.  Souls  and  Confciences  of  Men.  67 

the  GetUiles  e xer elf e  Dominion  over  them,  and  they  that  are  great 
exercife  Authority  upon  them  ;  but  it  floall  not  be  fo  among  you. 
But  he  adds, that  the  Way  to  be  great  there,  fj  to  be  the  Mi- 
nijler  to  the  Service,  and  Faith  of  others  ,•   and  whofoever 
will  be  chief  among  you  kt  him  be  your  Servant.     Ver.  27.  and 
Matth.  23.  9,  10,  II.     And  call  no  Man  your  Father  upon  the 
Earth  :  For  one  is  your  Father  which  is  in  Heaven:     Neither  be 
ye  called  Maflers,  for  one  is  your  Mafier  even  Chrijl,  but  he  that 
is  great  eft  among  you  fhall  be  your  Servant,— The  Pomp,  and 
Grandure  of  this  Kingdom  is  not  in  Arms,  and  Robes,  and 
gorgeous  Array,  not  in  Gold,  and  Pearls,  and  fine  Linnen  ; 
not  in  Troops,  and  Guards  and  numerous  .Attendants  ,*  in 
coflilyEquipage,  in  glorious  and  lliining  Trappings,  and  Furni- 
ture/ But  'tis  all  inward.  TheKing^s  Daughter  ue.  the  Church, 
is  aU glorious  within.  Her  cloathing  of  wrought  Gold)?i'.4.s -13,14- 
But  it  is  the  Cloathing  of  her  Soul  with  that  heavenly  Gold 
the  inwrought  Graces  of  the  Holy  Spirit.     The  Glory  of 
the  King  is  in  rhe  Grace,  the  divine  Beauty,  and  Holinefs 
of  his  Perfon  and  Offices,  and  his  Subjefts  anfwer  that  Glo- 
ry in  the  Holinefs,  and  Purity  of  theu:  Hearts,  in  the  Riches 
of  their  Meeknefs,  Humility,  Pa^koce,  forgiving  Injuries, 
defpifmgof  this  World.  IntheirFaith,Love,  Joys  and  Hopes 
.  of  a  better  Life.     So  that  it  entirely  differs  from  all  worldly 
Kingdoms,  and  mufl  be  a  Kingdom  in  the  Souls,  and  Con- 
fciences of  Men,  not  in  their  Bodies,  and  outward  State. 
2.  All  the  Guards,  and  Supports  of  this  Kingdom  are  fpiritual. 
The  Weapons  of  Warfare  in  this  Kingdom  are  not  carnal 
hut  fpiritual     Chrift  never  direfted  any  fecular  Force  to  be 
ufed  cither  to  maintain,  or  advance  it.     He  fays  if  his  King- 
dom was  of  this  World  then  his  Servants  would  fight.  Joh.  18. 
36.     But  they  had  no  Orders  from  him  to  do  fo  becaufehis 
Kingdom  was  not  from  hence.     No  Armies  are  raifed  to 
conquer  for   him  or  to  defend  his  Kingdom.     No   other 
Walls  to  fortify  its  Cities  but  his  holy  Laws  to  govern  the 
Hearts,  and  Lives  of  his  Subje6ls.     No  Weapons  ufed  to 
conqueir.  Nations  but  the  Gofpel  of  Jeius  Chrill,     His  Sub- 
jects have  no  Guards,  and  Supports  but  Faith  in  JefusChrifl:, 
and  through  him  the  mofl  humble  and  entire  Confidence, 
and  Repofe  in  God  :     Abftinence,  Mortification,  Patience 

K  2  in 


(58  CHRISTs  Kingdom  is  in  the  Serm.   IV. 

in  Suffering,  Self-Denial,  taking  up  every  Crofs  that  lies 
in  the  Way,  and  following  their  Mailer.  The  prime  Mi- 
nifters  in  this  Kingdom  were  the  twelve  Apoflles,  who  were 
poor  Fifhermen  fent  out  to  conquer  Provinces,  and  fubdue 
Nations,  and  Kingdoms  to  the  Obedience  of  their  Mafler  ; 
they  had  no  Weapons  but  preaching  the  Gofpel  of  a  cru- 
cified Saviour,  and  the  Examples  of  an  holy,  mortified,  felf- 
denying  Life.  No  Powers  but  what  were  derived  from 
the  divine  Spirit  operating,  in  and  by  them.  Nor  are  there 
any  other  Supports  of  it.  Men  are  no  more  to  be  kept  in 
Obedience  than  brought  to  it,  by  Soldiers,  Arm.s,  and  Swords, 
but  only  by  the  Laws  of  the  Gofpel,  the  Promiies,  and 
Threatnings,  the  Fears  and  Ilopes  of  eternal  Things,  which 
are  all  future  and  out  of  Sight  of  this  World.  IVe  walk  by 
Faith,  and  not  by  Sight.  So  all  the  Motives  to  Obedience  are 
fetched  from  an  unfeen,  and  eternal  World.  'Tis  true,  as 
the  Apoflle  fays,  Godlinefs  hath  the  Fromije  of  the  Life  that 
now  isy  and  of  that  which  is  to  come,  i  Tim.  4.  8.  But 
that  Promife  is  not  of  great  Things,  'tis  not  of  Happinefs, 
or  Pleafures  here,  but  only  of  Grace  to  bea*r,  and  to  enjoy 
the  World  as  it  comes  with  Contentment,  and  Thankful-, 
nefs  ;  and  to  leave  all  to  the  Wifdom  and  Grace  of  Chrifl: 
to  order  jufl  as  he  pleafes.  He  plainly  toM  his  Difciples, 
that  in  the  JVorld  they  fhould  have  Tribulation,  John  16.  33. 
And  all  that  will  live  godly  in  Chrifl  Jefus,  niuft  fiiffer  Perfe- 
cution,  2  Tim.  3.  12.  The  Promifes  Chrifl  made  of  good 
Things  in  this  World,  was  with  Perfecutions,  Mark  10.  30. 
He  that  don't  take  up  Chriftianity  with  this  View,  and  Ex- 
pe6lation,  is  none  of  Chrifl's  Difciple.  Mat.  10.  37,  38. 
and  Luke  12.  26,  27.  If  any  Man  come  to  fne,  and  hate  not 
his  Father.,  and  Mother,  and  Wife,  and  Children,  and  Brethren 
and  Sifters,  yea,  and  his  own  Lifealfo,  he  cannot  be  7ny  Difciple. 
And  whofoever  doth  not  bear  his  Crofs,  and  come  after  me,  can- 
not be  my  Difciple.  The  Motives  of  Chriflianity  are  fetch 'd 
from  Heaven.  The  Promifes  of  it  are  of  invifible  Things, 
unfeen  Comforts  ,•  heavenly  and  eternal  Things  after  this 
World  is  over,  of  Grace  and  Glory,  and  great  Things  to 
come,  which  Eye  hath  not  feen,  nor  Ear  heard,  nor  hath  it  en- 
tred  into  the  Heart  of  Man  to  conceive^  1  Cor.  2.  9.    But  no 

^reat 


Serm.  IV.   '  Souls  and  Confdences  of  Men,  69 

great  Things  are  to  be  expe6led  here,  no  outward  Glories 
or  fenfual  Pleaflires,  but  all  Manner  of  Difcouragementsand 
Difficulties,  not  only  fuch  as  are  common  to  other  Men, 
but  many  that  are  peculiar  to  Chriitians,  on  Account  of" 
their  Religion  ;  which  will  arife  from  the  Evil  of  their 
own  Hearts,  the  Malice  of  the' Devil,  and  the  World  : 
I'heir  Mafter  promifes  them  no  Exemption,  but  plainly  bids 
t'lem  expe6l  thefe  Things,  and  look  for  their  Reward  in 
Heaven.  So  alfo  the  Terror  of  Difobedience  are  not  from 
t  lis  World.  There's  no  Difadvantage  by  leLifrng  Subjecli- 
on  to  Chrifb,  or  Rebellion  againft  Him,  but  the  Anger  of 
the  great  God  ,*  being  fliut  out,  and  banillied  from  his 
Love,  and  Favour,  and  Mercy.  There  are  no  Halters, 
Fines,  Imprifonments,  Whips  or  Tortures  but  thofe  of  Hell, 
and  the  eternal  Torments  of  damned  Sinners.  Thefe  are 
t'le  Life  and  Death,  the  Blelling  and  Curfe  which  the  Gof- 
pei  fets  befor(j'  Men  ;  if  thefe  don't  prevail  there  are  no 
other  to  be  ufed.  Mark  16.  15,  16.  And  he  faid  unto  them. 
Go  ye  into  all  the  JVorld  and  preach  the  Go/pel  to  every  Creature, 
He  that  believeth  and  is  baptized  /hall  be  Javed  ;  but  hethat.be- 
Jievetb  not,  [hall  be  damned. 

3.  The  Tendency  and  Defign   of  this  Kingdom  is  all  of  a 
fpiritiial  Nature, 

Chrifb  himfelf  never  aim'd  at  any  Thing  in  this  World. 
He  never  fought  the  Pomp  and  Power  of  the  great  Men 
of  the  Earth,  nor  aim'd  to  fet  up  a  fecular  Dominion.  The 
carnal  Jews  did  expe6l  that  the  Mefliah  when  he  came, 
would  free  them  from  the  Roman  Yoke,  and  fet  up  a  tem- 
poral Kingdom,  that  would  triumph  over  all  the  Kingdoms 
of  the  Earth,  and  in  this  low  and  carnal  Senfe  they  un- 
derllood  the  Prophefies  of  the  glorious  fpiritual  Reign  and 
Dominion  of  Chrifb.  A  Number  of  them  offered  to  pro- 
claim Him  King,  and  ijiould  by  Force  have  taken  and  made 
him  a  King,  but  he  departed  and  hid  Jmnfelf  from  them,  Joh. 
6.  15.  He  was  fo  far  from  any  fuch  Defign,  that  He  who 
.  was  Lord  of  all  Worlds,  had  not  a  Place  on  the  Earth  to 
lay  his  Head  in.  He  had  no  Fields,  Vineyards,  Gardens, 
Palaces,  and  Revenues,  nor  a  Cottage  in  the  World.  He 
fought  not  the  Honours  of  Men,  but  the  Honour  which 

Cometh 


70  CHRIST s  Kingdom  is  in  the  Serm.  IV. 

Cometh  fi^om  God  only.  He  was  to  conquer  Sin  and  Hell, 
to  fpoil  Principalities  and  Powers,  to  triumph  over  Devils, 
and  all  the  Enemies  of  God.  But  this  he  did  by  Suffering 
and  Dying,  not  by  Fighting.  And  he  has  accordingly 
forbid  his  Difciples  feeking  any  Thing  in  this  World". 
They  are  to  look  for  no  great  Things  here.  Their  Bufi- 
iiefs  is  not  to  hunt  for  Riches,  and  Honours,  and  Pleafures 
in  this  World,  but  to  defpife  them,  and  deny  themfelves, 
and  be  ready  to  part  with  even  all  the  lawful  Pleafures  and 
Comforts  of  the  World  at  any  Time.  They  are  indeed 
to  fight,  and  run,  and  wreftle,  and  watch,  and  labour  Day 
and  Night,  but  'tis  with  the  Devil,  the  Flefli,  and  the 
World.  Thefe  are  all  the  Enemies  they  have  to  fight 
with.  The  Struggle  they  muft  maintain,  is  not  for  the 
World,  but  againll  it  :  Not  that  they  might  be  rich,  and 
eafy,  and  live  joyfully  here,  but  that  the;j^  might  not  at 
any  Time  be  enfnared  and  captivated  by  L^e  Riches,  and 
Pleafiires,  and  Honours  of  the  World  :  That  their  Plearts 
might  not  at  any  Time  be  over-charged  with  Surfeiting^  and 
Driinkennefs  y  and  the  Cares  of  this  pre fent  Life:  Luke  2f.  34. 
Inftead  of  indulging  the  Flefli,  and  worldly  Defires,  and 
the  Gratification  of  fenfual  Appetites.,  their  Work  is  to 
mortify  and  crucify  them  all,  to  fubdue  them,  to  keep  under 
their  Bodies,  and  bring  them  into  Subje6lion.  Their  Ene- 
mies are  fpiritual  Enemies,  they  have  no  other  to  ftrive 
with.  Eph.  6.  12.  For  zve  wreftle  not  againfl  Fleflo  and  Blood, 
hut  agalnjl  Principalities^  and  Po-ivers,  againft  the  Rulers  of  the 
Darknefs'of  this  lVorld\  againft  fpiritual  IVickednefs  in  high 
Places.  And  the  "Weapons  of  their  Warfare  are  fpirituaL 
too,*  fee  Ver.  11.  12.  Put  on  the  whole  Armour  of  God,  that 
ye  may  be  able  to  fland  againfl  the  Wiles  of  the  Devil '^  which 
fee  to  the  i8th  Ver.  And  2  Cor.  10.  3,  4.  For  though  we 
walk  in  the  FlefJj,  yet  we  do  not  war  after  the  Fleflo,  for 
the  Weapons  of  our  Warfare  are  not  carnal,  &c.  The  King- 
dom they  are  to  fight  for  is  the  Grace  and  Glory  of  Hea- 
ven ;  not  the  Glory  of  this  World.  And  all  the  Tenden- 
cy of  the  Pvule,  and  Government  of  Chrid,  is  to  overcome 
Men's  Unbelief,  and  Rlindncfs,  io  m.ortify  their  Lolls,  and 
bring  under  their  worldly  Appetites  and  Defires  ;  to  deliver 

theni 


^ERM.  IV.  Souls  and  Confcknces  of  Men^  71 

them  from  this  prefenc  evil  World,  to  make  them  live  a- 
bove  it,  and  look  beyond  it,  as  having  nothing  here^  No 
continuing  Cityy  nor  abiding  Place,  but  feeking  one  that  is  to 
come.  They  are  to  live  not  after  the  f  afnion  of  the  World, 
but  after  an  heavenly  Manner,  as  Citizens  of  Heaven  ; 
whofe  Hopes,  and  Treafures  are  all  tranfmitted  there. 
Now  all  this  Dcfign  muff  be  managed  in  the  Soul  and 
Mind  of  Man.  The  Views  of  unfeen  Things  can  be  ap- 
prehended only  by  the  Mind,  'tis  this  that  looks  to  them, 
and  not  the  Body  ;  the  Hopes  of  them  are  only  in  the 
Mind  ;  The  Soul  is  the  only  Seat  of  Faith,  and  Hope,  and 
Love,-  and  Joy  and  Defire,  and  all  Purity  mufh  fpring  from 
Principles  in  that.  The  Soul  and  Confcience  is  the  Seat  of 
Wifdom,  Knowledge,  Humility,  Charity,  Patience,  and  all 
fuch  Views  and  Profpe6ls  as  the  Kingdom  of  Chrift  pro- 
pounds and  fets  before  Men. 

4.  The  SubjeSls  of  this  Kingdom  are  thofe  which  are  born  from 
another  World,  and  bound  for  it. 

The  Subjefts  of  Chrifl  are  not  like  thofe  of  other  Princes, 
natural  born,  or  Subjeds  becaufe  born  within  his  Dominions 
or  Territories  ;  they  are  not  of  this  or  that  Nation,  or 
Country,  but  only  fuch  as  are  new-born,  regenerated,  and 
made  heavenly  by  the  renewing  of  the  Holy  Ghoft.  No- 
thing elfe  brings  any  Man  into  the  invifible,  and  real  King- 
dom of  Chrift.  They  who  are  of  this  Kingdom  are  dif- 
perfed  up  and  down  upon  the  Earth  in  diverfe  Places, 
Kingdoms,  and  Countries  in  the  World  ;  but  they  are  not 
of  the  World  :  They  are  not  the  Darlings  ofLit,  nor 
>3taught,  carefs'd,  pamper'd,  and  indulged  by  it  ;  mit  cho- 
fen  out  of  the  World,  ^ohn  15.  19.  They  are  not  go- 
verned by  the  Wifdom  of  the  World  ;  they  are  not  under 
the  Influence  of  its  Policies  and  Maxims  ;  but  being  taughc 
from  above,  they  adl  in  a  different  Way.  They  learn  all 
the  Wifdom  and  Knowledge  they  have  as  Chriflians,  from 
Chrift  alone  ;  from  his  Word,  and  Spirit,  through  the  Re- 
generation, Light  and  Influence  of  the  Holy  Ghoft.  John 
3-  3^  7''-''J^fii^  anfwered  and  f aid  unto  him ,  verily y  verily,  I 
fay  unto. thee y.  except  a  Man  be  born  again  he  cannot  fee  the 
Kingdom  of  God.     That  'which  is  born  of  the  FleJJj  is  Fle/b, 

mid 


72  CHRISTs  Kingdom  is  in  the  Serm.  IV. 

aJid  that  'uoh'ich  is  horn  of  the  Spirit  is  Spirit,     All  they  learn 
from  this  World  as  fuch,  rerpe6ling  their  Living,  their  En- 
jo^'inents,   their  Hopes  or  Condii6l  is  foreign  to  the  King- 
dom of  Chrifl:  ;  but  whatever  they  have  as  Chriftians,  they 
receive  from  above  ;  they  are  call'd  out  from  the  Cuftoms, 
Fafliions,  and  Life  of  the  World  to  live  unto  God  ;     the 
Objeft  of  their  Faith,  and  Hope  is  from  Heaven,  and  in 
Heaven.     They  are  not  Chriil's  becaufe  they  are  great,  or 
rich,  or  learned,  or  any  Thing  of  that  Kind,  but  becaufe 
they  believe  in  Chrifl:  the  Lord  from  Heaven,  a  crucified 
Saviour,  and  trufl:  God  in  him  for  all  their  Happinefs,  which 
is  all  in  an  invifible  God  and  invifible  Glory.     As  they  are 
born  from  Heaven,  fo  they  are  bound  for  Heaven  ,*  thither 
they  look,  there  they  lay  up  their  Treafures,  and  declare 
that  they  feek  a  Country,  Heb.  ii.  14.  Chrifl:'s  Subjefts  here 
are  far  from  their  Home,  their  own  Country,  and  the  Place 
of  their  Refl:,  to  which  all  their  Aftions  as  Chrifl:ians  tend. 
They  are  labouring  to  be  ready  for  Heaven,  to  grow  in 
Faith,  in  Love  to  God  and  Chrifl:,  to  enjoy  fome  Tafl:es, 
and  Glimpfes  of  the  heavenly  World  ;    and  to  have  fome 
Sight  by  Faith  of  the  Felicities  of  that.     Their  Obedience 
is  with  a  View  with   MofeSy  to   the  Recompence  of  Re- 
ward.    They  deny  the  World,  the  Lufl:s,  and  the  Pleafures 
of  the  Flefli,  and  the  Joys  of  Life,  they  fuffer  the  Pains, 
the  Sorrows  and  Burdens  of  the  World,  in  the  Views  and 
Profpe6ts  of  a  better,  expe6ling  through  Grace  the  Reward 
of  all  their  Toils,  and  Labours,  not  here,  but  in  Heaven. 
Thereflft*e  it  is  that  none  of  thefe  Things  move  theniy  neither 
do  they  count  their  Lives  dear  to  theniy    A6ts  20.  24.     And 
while  they  fee  Things  ^working  towards  Heaven  they  faint 
not  nor  are  difcouraged,  2  Cor.  4.  16,  17,  18.     For  ^ivhich 
Caufe  ixse  faint  not,  j^ut  though  our  outward  Man  peri/Jj,  yet  the 
inivard  Man  is  reneixied  Day  by  Day.     For  our  light  Afflid;ion 
''johich  is  but  for  a  Moment,  worketh  for  us  afar  more  exceeding 
and  eternal  height  of  Glory  :  IVhile  "we  look  not  at  the  Things 
"which  are  feen,  but  at  the  Things  "which  are  not  feen  :     For  the 
Things  "which  are  feen  are  temporal,  but  the  Things  "which  are 
not  feen  are  eternal.     It  mufl  be  confefs'd  that  thofe  who 
are  the  true  Subje6ls  of  Chrifl  do  too  often  find  Difcou- 

ragemenc 


Serm.  IV.  Souls  and  Confciences  of  Men.  73 

ragement  from  the  World  ;  I  mean  give  Way  to  what  they 
meet  with  from  it  and  are  ready  to  fmk  under  it  ;  and 
take  Encouragement  to  many  Actions  of  their  vifibie  Reli- 
gion from  it.  But  then  it  muft  be  remembred  that  this  is 
their  Infirmity,  and  fo  far  as  they  do  fo  they  are  not  Sub- 
je6ls  of  Chriit  but  of  the  World,  which  has  too  great  a 
Mixture  with  their  Religion.  But  as  Chrillians,  and  fo  far 
as  they  are  fuch,  they  are  not  of  this  World,  but  born  from 
Heaven,  and  bound  thither,  Religion  is  their  Bufmcfs,  and 
God,  and  Chrifl:,  and  Holinefs,  and  Heaven  their  Happi- . 
nefs.  So  that  all  tiie  Kingdom  of  Chrifl,  as  fuch,  and  what 
he  came  into  the  World  to  fet  up,  is  Religion,  and  the  Seat 
of  this  is  no  where  but  in  the  Souls,  and  Mind  of  Men. 
Chrift's  Empire  is  therefore  over  Souls,  and  Confciences, 
Faith,  Hope,  and  Love  are  abiding  Principles  in  the  Soul^, 
as  the  Apoflle  fpeaks,  i  Cor,  13.  lafl.  And  thefe  govern 
the  refl  of  Chriflians  A6lions.  Thefe  are  exercifed  on 
Things  not  feen,  as  the  Anchor  which  entreth  into  that 
which  is  in  the  Vail. 

2.  Prop.  The  Kingdom  of  Chrift  is  not  a  Kingdom  over  Me^'s 
Bodies  and  outward  State;  Or,  it  has  nothing  to  do  with  Mens 
Bodies  and  outward  State,  but  by  their  Souls  and  Confciences. 

This  is  a  wide  Difference  between  the  Kingdom  of 
Chrift  and  the  Kingdoms  of  this  World.  They  have  no- 
thing to  do  but  with  Men's  Bodies,  and  outward  and  world- 
ly Efbate.  Whereas  Chrifl's  Kingdom  has  nothing  to  do 
with  them  but  by  their  Souls  and  Confciences^  It  is  ma- 
rifeft  that  the  Laws  of  Chrift  refpe6l  Men's  outward  Ani- 
ons, as  well  as  inward.  The  A6i:s  of  Juftice,  Righteouf- 
nefs  and  Charity  are  the  A6ls  of  the  whole  Man,  and  have 
refpe6l  to  the  outward  State  and  Condition  of  other  Men. 
The  Virtues  of  Chadity,  Sobriety,  Temperance,  Mode- 
ration, and  fuch  like,  are  outward  as  well  as  inward.  So 
the  A6ls  of  Worfliip,  as  Prayer,  Reading,  Hearing,  cele- 
brating Sacraments,  and  fom.e  other  A61s  of  Worihip,  are 
A6i:s  of  the  whole  Man,*  in  which  the  Body  as  well  as  the 
Soul  is  concerned.  The  whole  Man  is  redeemed  by  Chrift, 
and  is  all  to  be  devoted  to  him.     i  Cor.  6.  20.  For  ye  are 

L  bought 


74  CHRISTs  Kingdom  is  in  the  Serm.  IV. 

bought  with  a  Price  :  therefore  glorify  God  in  your  Body,  and  in 
your  Spirit,  which  are  God^s.  Rom.  "^12.  i.    Ibefeech  you  there- 
fore Brethren^  by  the  Mercies  of  God,  that  ye  prefent  your  Bo- 
dies a  Froing  SacrificCy  holy^  acceptable  unto  God,  which  is  your 
reafonabk  Service.     Chrift's  vifible    Church   are  fuch  as  vi- 
fibiy  and  outwardly  profefs  to  be  his  Subje6i:s,  and  a6l  out- 
wardly as  if  they  believed  on  him,  hoped  in  him,  and  per- 
formed other  fpiritual  A6ls  of  Obedience  to  Him.       But 
thefe  outward  Acts  in  themfelves  are  not  that  Religion, 
,  and  Obedience  which  Chrift  requires.     Nay  of  themfelves 
they  have  no  Religion  in  them.     And  therefore  Chrift  has 
nothing  to  do  with  them  but  as  they  are  the  Fruits,  and 
Exprellions  of  the  Heart,  as  they  are  the  Language,  and 
Index  of  the  Mind  and  Confcience  ;     and  outward  Decla- 
rations of  the  inward  Frame,  Temper,  and  A6tings  of  the 
Soul.     If  they  are  not  fo  they  are  fo  far  from  having  any 
Religion  in  them,  or  the  Nature  of  the  Obedience  which 
Chrift  requires,  that  they  are  hateful  to  him,  being  only  the 
vilible  Refemblance,  the  Pretence,  and  feigning  of  Religi- 
on, i.  e.     They  are  Mockery,  and  Hypocrify,  Falfliood, 
and  Lies,  and  belong  not  to  the  Kingdom  of  Chrift,  but  of 
the  Devil. 

But  to  fhew  the  Truth  of  the  Propofition  I  fliall  propofe 
a  few  Things  to  be  confidered. 

I.  Chrift  utterly  dif claimed  all  temporal  Dominion  over 
Men, 

When  our  Lord  was  in  the  World  He  never  afTumed 
any  Authority  about  the  worldly  Concerns,  Eftates  and  Ho- 
nours of  Men.  He  did  not  claim  any  Thing  to  himfelf 
that  was  of  a  temporary  Nature,  but  renounced,  and  dif- 
claim'd  it.  Accordingly,  when  one  came  to  Him  to  divide 
the  Eftate  between  him,  and  his  Brother,  He  utterly  re- 
fufed  to  have  any  Thing  to  do  with  it,  Luke  12.  13,  14. 
reje6ls  the  Propofal  with,  Man  who  made  me  a  Judge^  or  a 
Divider  over  you  ?  Though  he  immediately  improves  the 
Motion  to  a  fpiritual  Purpofe,  and  takes  hold  of  it  as  an 
Occafion  to  warn  all  againft  Covetoufnefs.     "  :f  In  Matters 

+  ff^nry  in  Joe, 

^«  of 


Serm.  IV.  Souls  and  Confciences  of  Men,  75 

*'  of  a  worldly  Nature  Chrifl:  would  neither  afTurne  a  Le- 
^^  giflative  Power  and  alter  the  fettled  Rules  of  Inheritance, 
*^  or  a  judicial  Power  to  determine  Controverfies  concern- 
^'  ing  them.  This  Cafe  was  now  Corning  noijudicey  and  fo 
*'  Chrift  difmilFes  his  Bill.  If  the  Man  had  come  to  Chrifl 
^'  to  defire  his  Alliftance  in  his  Purfuit  of  the  heavenly  In- 
'^  heritance,  he  would  have  given  him  his  bell  Help  ;  buE 
*^  as  to  this  Matter  he  will  have  nothing  to  do  with  it. 
"  The  Conllitution  of  his  Kingdom  is  altogether  of  a  fpi- 
^'  ritual  Nature.  Chriflianity  leaves  the  Matter  as  it  found 
"  it  as  to  civil  Power.  It  obliges  all  to  do  juflly  according 
'^  to  the  fettled  Rules  of  Equity  ;  but  Dominion  is  not 
*^  founded  in  Grace.  It  does  not  encourage  our  Ex- 
"  pedlation  of  worldly  Advantage  by  Religion.  If  a  "Man 
'^  expetls  that  in  Confideration  of  his  being  Chrifl's  Difci- 
"  pie,  he  fliould  give  him  his  Brother's  Eilate,  he  is  milta- 
"  ken  :  The  Rewards  of  Chrift's  Difciples  are  of  another 
"  Nature."  He  has  alfo  renounced  all  fecular  Pomp,  Ho- 
nour and  Dominion  for  his  Difciples  as  well  as  himfelf. 
Matth.  20.  25,  28.  And  this  from  his  own  Example  : 
Even  as  the  Son  of  Man  come  not  to  be  minlftred  unto,  but  to 
mimfier,  and  to  give  bis  Life  a  Ranfom  for  many.  His  Laws 
require  Men  to  be  ftridlly,  and  univerfally  jufl,  righteous, 
honefb,  and  faithful,  in  the  feveral  States  that  divine  Pro- 
vidence fets  them  in.  But  he  has  fettled  no  Rules  for  par- 
ticular Cafes  about  thefe  ;  they  are  as  the  Laws  of  human 
States,  and  Governments  have  determined  them,  founded  on 
the  Law  of  Nature,  and  the  general  Rules  of  the  Word 
of  God  :  The  Conflitutions  of  civil  Government  being  en- 
tirely of  a  different  Nature  and  Defign,  than  the  Conflitu- 
tion  of  the  Kingdom  of  Jefus  Chriil.  The  Laws  of  Chrift 
refpe6l  Pleaven,  and  the  Plolinefs,  and  Happinefs  of  that  ; 
but  he  has  utterly  renounced  all  temporary  Dominion  and 
Greatnefs  both  for  himfelf  and  his  Difciples  ;  therefore 
his  Dominion  is  not  over  the  Bodies,  and  outward  Con- 
dition of  Men,  but  their  Souls  and  Confciences,  of 
which  he  is  the  only  fupreme  and  abfolute  Lord. 

2.  All  the   vifible    and    out-ward  Obedience  which   Chrifl  ro- 
quires^   is  no   ether  than  the   natural  and  neceffary   Expref 

L  2  Jion 


76^  CHRISTs   Kingdom  is  in  the 

fion     of    the     inward    SubiniJJion,    and     Obedience    of    the 
Heart, 

There  are  a  great  many  Laws  of  Chrifl  which  require  a 
vifible,  outvt^ard   Worfhip  of  God  ;    Ordinances  infhitated 
by  him  both  for  fecret,  focial,  and  publick  Worihip  ;  As 
Prayer,  Reading,  Preaching,  Hearing  the  Word,  Admini- 
ftrations  of  Sacraments.     So  there  are  Laws  requiring  Adis 
of  vifible  Obedience,  or  ftriftly  enjoining  the  Practife  of 
all  moral  and  Chriflian  Vertues.     But  all  thefe  as  they  are 
outward  Ads  of  Worfliip,  or  Obedience,  are  to  be  nothing 
di^Q  but   the  vifible   Expreilions  and  Declarations  of  the 
I'rame,  the  Temper,  and  Difpofition  of  the  Soul.     For  In- 
flance,  when  we  pray  to  God  in  focial  Prayer,  we  are  on- 
ly to  utter,  and  exprefs  the  Defires,  Refolutions,  Thoughts, 
and  Motions  of  our  Hearts  in  a  Way  agreeable  to  the  re- 
vealed Will  of  Chrift.     When  we  attend  Sacraments,  we 
are  therein  viiibly  to  profefs  our  receiving  Chrill,  and  the 
Graces  of  his  Spirit  and  the  Benefits  of  his  Redemption  on 
his  own  Terms,  and  Offer  ;  and  giving  up  the  All  of  our 
Souls  to  him  on  his  Call,  Covenant,  and  Encouragement. 
60  when  we  do  a  vifible  Act  of  Charity,  'tis  an  outward 
Profeffion,  and  to  be  a  Fruit  of  our  Love  to  our  Neighbour 
for  the  Sake  of  God  and  Chrift,  and  a  Defire  to  honour 
Chrift  and  imitate  him  in  doing  Good,  and  to  relieve,  and 
help  his  Members,  or  thofe  he  has  bid  us  love,  and  care 
for,  for  his  Sake.     In  all  Acts  of  Worlliip,  and  Obedience, 
our  Bodies  are  no  other  than  the  Inftruments,  and  Organs 
of  our  Souls,  and  to  be  ufed  by  them  to  declare  the  real 
A(5lings  of  our  Hearts  ;     As  our  Words  are  to  be  the  In- 
dex or  Manifeftation  of  our  Minds,  and  nothing  dfe  but 
vifible  and  audible  Thoughts  ,*     Therefore   we  find   God, 
and  our  Saviour  do  ever  in  the  firft  Place  require  and  de- 
mand our  Hearts,  Pro  v.  23.  26.   My  Son^  give  me  thy  Heart, 
Our  vifible  Devotion  is  to  be  the  outward  Declaration  of 
the  Faith,  Hope,  Love,  Joy,  Delight,  and  Defire  of  our 
Soul.     Oui  outward  A6ls  of  Obedience  in  all  moral,  and 
Chriftian  Vertue  is  to  be  the  genuine  Effe6l  of  a  real  De- 
fire to  pleafe,  and  honour  God,  and  to  exprefs  the  inward 
Complacency  of  our  Minds  in  his  Will,  and  Defire  of  entire 

Conformity 


Serm/^IV.  Souls  and  Confciences  of  Men.  77 

Conformity  unto  it.     The  Obedience  therefore  which  God 
declares  himfelf  pJeafed  with  is,  then,  when  it  is  perforin- 
ed  with  all  the  Heart,     i  Sam.  12.  20,  24.     Tet  turn  not 
afide  from  folloimng  the  Lord,    kit  ferve  the    Lord  with  all 
your  Heart.     Only  fear  the  Lord  and  ferve  him  in  Truth  with 
all  your  Heart,     i    Kings  8.  23,   48.     Lord  God  of  Ifiael, 
there  is  no  God  like  thee,   &c.     Who  keepeft  Covenant^    and 
Mercy  with  thy  Servants  that  walk  before  thee  with  all  their 
Heart.     And  fo  return  unto  thee  with  all  their  Heart,  and  with 
all  their  Soul.     So  Praifing  and  Prayer  is  to  be  Vv'ich  all  the 
Heart.     Pfal.  86.  12.     /  will praife  thee  O  Lord  my  God  with 
all  my  Heart.     Jer.  29.   13.     Jnd  ye  floall  feck  me,  and  find 
me  when  ye  ffjall  fearch  for  me  with  all  your  Heart.     Hence 
we  have  luch  innumerable  Dire61ions  and  Encouragements 
to  Sincerity  of  Heart,  and  Declarations  that  that  Obedience 
which    liows  from   fuch   an  Heart  and  Spirit  is  only  ac- 
ceptable to  God,    Prov.   15.  8.   The  Sacrifice  of  ths  Wicked 
is  an  Abomination  to  the  Lord  :     But  the  Prayer   of  the  Up- 
right is  his  Delight.     Chap.  16.  2.     All  the  Ways  of  a  Man 
are  clean  in  his  own  Eyes,  but  the  Lord  weigheth  the  Spirits. 

The  Obedience  of  Chriflians  is  called  a  fpeaking  the  Truth 
in  Love,  Eph.  4.  15.  And  the  Service  we  do  in  the  mean- 
eft  Condition  is  to  be  in  Singlenefs  of  Heart  as  unto  Qhrifi. 
And  therefore  all  the  outward  Honour  and  Obedience  which 
Chrill  requires  of  his  Subje6ls,  is  no  other  than  fuch  as  the 
Confcience  guided  by  his  Word  makes  neceflary,  or  is  the 
proper  and  natural  Language  and  vifible  ExprelTion  of  the 
Meaning  and  Intention  of  the  Mind  ,•  The  Declaration  of 
that  Faith,  Love,  Reverence,  Defire,  and  DeJight  in  God, 
which  can  be  feated  only  in  the  Soul. 

3.  All  outward  and  vifible  Obedience  which  does  not  flom)  from 
the  Hearty  or  is  not  the  true  and  proper  Language  of  it,  Chriji 
accounts  Mockery,  and  Hypocrify. 

If  a  Man  could  perform  all  the  outward  A6ls  of  Worfhip 
and  Obedience  which  the  Bible  requires  from  the  Beginning* 
to  the  End  of  it,  and  not  do  them  from  Faith  in  Chrifl,  and 
Love  to  God,  and  not  exprefs  by  them  the  Thoughts,  De- 
fires  and  Aftings  of  his  Soul,  they  would  be  fo  farYrom  be- 
ing thac  Obedience  which  Chrifl  requires,  that  they  would 

be 


78  CHRISTs  Kingdom  is  m  the  Serm.  IV 

be  a  mocking  of  God,  and  hateful  to  him.  Thefe  out- 
ward A6ls  ought  to  be  no  other,  and  in  Religion  are  defign'd 
to  ftand  for  nothing  elfe,  but  to  be  Reprefentations  of  a 
Man's  Soul,  and  the  Acls  of  that.  And  when  they  are  net 
fo,  they  are  in  their  own  Nature,  a  Lie,  and  falfe  Pretence 
of  fomething  within,  which  is  not  there  ,*  therefore  the 
Lord  abhors  them,  and  reckons  thofe  falfe  Pretences  the 
vileft  Wickednefs  :  See  this  Interpretation  of  it,  Pfalni 
78.  34 — 37.  They  returned  and  enquired  early  after  God.  Jnd 
they  remembred  that  God  i^as  their  Rock,  and  the  high  God 
their  Redeemer,  neverthekfs  they  did  flatter  him  zvith  their  Moutb, 
and  they  lied  unto  him  with  their  Tongues,  for  their  Heart  was 
not  right  with  him,  neither  were  they  ftedfaft  in  his  Covenant, 
And  the  fame  Expofition  our  blefTed  Saviour  gives  of  ir, 
Luke  16.  15.  Te  are  they  which  juftify  yourfelves  before  Men  ; 
hut  God  knoweth  your  Hearts  :  For  that  which  is  highly  efteem- 
ed  amongfl  Men  is  Abomination  in  the  Sight  of  God.  And  the 
fame  the  Apofhie  gives.  Gal.  6.  3.  If  a  Man  thinketh  him- 
felf  to  be  fohiething  when  he  is  nothing,  he  deceiveth  himfelf 
Chrifh  requires  the  Pleart,  the  Soul,  the  Will,  AfTeftioiis, 
and  Defires.  He  is  Lord  of  the  Confcience,  and  fees  all 
the  Receffes  of  the  Fleart.  Now  when  a  Man  performs  all 
outward  Obedience  and  Worfliip,  but  it  does  not  come  from 
his  Heart,  he  pra6licaliy  denies  the  Omnifcience  of  Chrifb, 
while  he  puts  before  him  a  Shew  and  Pretence  of  fome- 
thing for  the  Reality  ;  and  fo  he  belies  his  own  ProfelTion : 
And  all  this,  be  it  more,  or  lefs,  whatever  it  pretends  to 
be  of  Religion,  inflead  of  being  that  which  Chrill  requires, 
is  entirely  different  from  it,  yea  infinitely  contrary  to  it. 
And  thofe  fame  Actions  which  when  they  are  the  Language 
of  the  Heart,  and  iiow  from  it,  are  pleafmg  and  acceptable 
to  God  and  Jefus  Chrifl,  and  a  true  Obedience  to  him  ; 
when  they  do  not,  are  reckoned  the  mofi:  flagrant  and  abo- 
minable Impiety,  ai:id  threatned  v»dth  the  feverefL  Damnati- 
on of  Plell. 

4.  All  that  vifible  Worp/ip  and  Obedience  to  Chrifl  which 
-proceeds,  or  flows  from  any  world'y  Motives,  is  no  Religion, 
but  Hypocrifv. 

All 


Serm.  IV.  Souls  and  Confcknces  of  Men.  79 

All  the  Motives  of  Religion  which  Chrift  has  propound- 
ed, are  taken  from  the  other  World,  and  not  from  this. 
He  never  encouraged  Men  to  the  Obedience  of  the  Gof- 
pel  wich  the  Hopes  of  being  rich,  or  great,  or  being  eafy, 
and  profperous  here.  No  !  He  told  them  all  that  no  fnch 
Thing  was  to  be  expe61:ed  by  his  Difciples.  He  warned 
them  not  to  be  difcouraged  by  all  the  Evils  of  the  World, 
the  Terrors  of  this  Life,  or  the  Fears  of  Death.  Neither 
the  Goods  nor  Evils  of  the  World  were  to  be  the  Motives 
of  their  Obedience,  but  the  Views  of  the  divine  Perfe6li- 
ons,  and  the  Hopes  and  Fears  of  Futurity.  Now  if  Men 
believe  in  Chrift,  and  a6l  under  the  Influence  of  Faith  in 
him  for  the  Fulfilment  of  his  Promifes,  and  executing  his 
ThreatningSjthey  a6l  from  the  Motives  he  bids  them;  But 
if  they  do  the  fame  outward  Alliens  from  any  worldly  Mo- 
tives, that's  no  Obedience  to  Chrifl:  at  all  ;  "  nay  'tis  Difo- 
bedience,  'tis  Rebellion,  and  Hypocrify.  Chrifl  has  bid 
Men  pray  to  him,  and  to  the  Father  through  him.  Here- 
quires  their  Attendance  on  his  publick  Worfliip  and  Or- 
dinances :  Now  if  they  do  this  becaufe  Chrifl  commands 
them,  becaufe  they  believe  in  him,  and  know  his  Autho- 
rity, and  eye  the  unfeen  and  eternal  Things  he  has  fet  be- 
fore them,  to  engage  them  to  thefe  Duties,  they  are  his 
good  Subje6ls.  But  fuppofe  you  fliould  do  thefe  fame  out- 
ward A6lions  with  the  fame  Striclnefs,  the  fame  vifible  De- 
votion, and  as  conflantly,  and  altogether  as  well  to  fee  to, 
becaufe  if  you  did  not,  the  Magifb*ate  would  punifli  you, 
imprifon,  fine  or  whip  you,  or  put  you  to  Death;  or  be- 
caufe if  you  do  them,  you  fliall  receive  fome  temporal  Re- 
ward, get  a  Stim  of  Money,  a  good  Place,  or  be  well  fpo- 
ken  of,  and  commended,  you  are  in  all  this  a  Mocker  of 
God,  and  a  Hypocrite.  The  fame  outward  A6lions  done 
from  the  Motives  which  Chrift  fets  before  you  are  religious, 
holy,  and  good  A6lions,  but  done,  and  performed  from  the 
Motives  of  this  World  are  carnal,  felfiih  and  hypocritical 
Mockeries  of  God  and  Jefus  Chrifl.  Therefore  'tis  certain 
Chriil  never  propofed  his  Kingdom  fhould  be  over  the  Bo- 
dies and  outward  State  of  Men,  in  any  other  Way  than 
through  and    by    their  Confciences,  and    their   Hearts. 

Men's 


t6  CHRISTs  Kingdom  is  in  the  Serm.  IV. 

Men's  Souls  mud   be  his,   and  all   the  reft  muft  be   go- 
verned by  thofe  divine  Principles  which  governed  them. 

Use  I.  Hence  learn  that  the  Kingdom  of  Chrifi  is  no  -d)ays 
dangerous  to  the  Kingdoms  of  this  JVorld,  nor  hurtful  to  the 
temporal  Interefts  of  Men, 

The  Clamour  which  the  Jewifli  Priefts  and  Rulers  made 
againft  Chrift  to  prejudice  Pilate,  and  prevail  with  him  to 
put  him  to  Death  was,  That  his  Pretences  to  a  Kingdom 
were  dangerous  to  Ccefar's  Empire.  For  he  that  made  him- 
felf  a  King  fpake  againft  Ccefar,  and  therefore  if  Pilate  did 
not  put  Chrill  to  Death  he  'was  no  Friend  to  Ccefar.  And  the 
like  Clamour  has  many  a  Prieft  and  Ruler  fmce  that  Time 
made  againft  Chrift  and  his  Followers,  if  not  with  as  much 
Hvpocrify,  yet  with  as  little  Truth  and  Senfe.  For  Chrift's 
Kingdom  is  quite  of  another  Nature  from  the  Kingdoms  of 
this  World.  'Tis  no  ways  dangerous  to  the  Rights  of 
Kins;s  and  Princes,  it  leaves  them  as  it  finds  them  in  the 
Polleffion  of  their  Earthly  Thrones,  and  Crowns,  and  Ho- 
nours ,•  and  all  Mankind  in  the  full  Enjoyment  of  all  their 
natural  Rights,  and  all  the  good  Things  Avhich  by  the  Laws 
of  Nature  they  may  claim.  It  leaves  Nations  and  People 
to  enter  into  fuch  Compacts  and  Combinations  about  their 
civil  Properties  and  Priviledges  as  they  pleafe,  confiftently 
v/ith'  the  Laws  of  Nature  and  the  general  Welfare  of  Men, 
and  the  true  Peace  and  Comfort  and  Liberty  of  Mankind  : 
Yea  it  helps  them  to  a  better  Enjoyment  of  thefe  good 
Things.  The  Lav/s  of  Chrift's  Kingdom  require  Men  to 
be  fubje6l  to  them  whom  God  has  fet  over  them,  and  to 
render  to  all  their  Dues  :  Tribute  to  -jjhom  Tribute  is  due. 
Honour  to  ivhom  Honour,  Fear  to  whom  Fear,  to  owe^  no  Man 
any  Thing,  but  to  love  one  another,  Rom.  13.758.  Tobe  juft 
and  righteous  v/ithout  Referve,  and  to  be  good  and  ^kind 
to  all  ;  and  in  all  Things.  Chrift  indeed  m.akes  no  great 
Promifes  of  Goods  in  this  World,  and  foretells  his  Difci- 
nles,  they  will  meet  with  many  Evils,  and  be  hated  of  all 
&Ien  for  his  Sake  :  But  then  he  deprives  No-body  of  what 
God  by  the  Laws  of  Nature,  or  his  Providence  gives  them: 
And  he  teaches  his  ownDifciples  to  bear  all  that  comes  vnth 

Patience 


Serm.  IV.  Souls  and  Confciences  of  Metu  8i 

Patience  and  Humility,  and  to  fee  that  none  render  Evil  for 
E'-oil  unto  any  Mmiy  but  ever  follow  that  which  is  Good  both 
among  themf elves  and  to  all  Meji,  i  ThefT.  5. 15.  The  fame 
Lellbn  Chrifl  himfelf  mod  llrongly  enjoins  upon  them,  Mat. 
5.  39.  44.  But  I  fay  unto  you^  That  ye  refift  not  Evil :  But 
whofoever  will  fmite  thee  on  thy  right  Cheeky  turn  to  him 
the  other  alfo :  and  if  any  Man  will  fie  thee  at  the  Law,  and 
take  away  thy  Coaty  let  him  have  thy  Cloak  alfo  ;   and  who- 

fuever  [hall  compel  thee,  &c Love  your  Enemies^  hlefs  them 

that  cuvfe  you,  do  good  to  them  that  hate  you,  and  pray  for 
them  which  defpitefully  ufe  you  and  perfecute  you.  In  Ihort, 
\:he  Kingdom  of  Chrifl  has  nothing  to  do  with  this  World 
as  fuch  ;  nor  with  the  Bodies  and  Eflates  of  Men,  but  by 
their  Souls  and  Confciences,  obliging  them  in  all  Times, 
Places^  and  Conditions  to  a6l  as  reafonable  and  religious  Be- 
ings. And  if  this  interferes  with  any  Man's  Rights,  then 
Man's  Nature  contradi61s  itfelf,  and  the  God,  and  Author  of 
Nature. 

Use  II.  All  the  outimrd  Obedience  Men  can  pay  to  Chrijl,  is 
not  enough  to  make  them  true  Subjects  of  his  Kingdom^  or  t$ 
prove  them  fo. 

Its  poffible  Men  may  pay  all  the  outward  Worfliip,  and 
vifible  Obedience  which  the  Gofpel  requires,  from  outward 
Caufes,  aiid  worldly  Motives  and  Confiderations,  their  Souls 
may  be  herein  influenced  by  their  Bodies,  and  their  Senfes: 
Their  outward  Condition,  and  worldly  Relations  may  per- 
fwade  and  prevail  with  them  to  do  all  this.  And  when 
they  have  done,  it  is  all  nothing  akin  to  the  Subjection  which 
Chrifl  requires  of  them.  He  reigns  in  the  Hearts  and  Con- 
fciences of  his  Subje6ls,  and  rules  their  Bodies  only  by  rul- 
ing in  their  Souls ;  when  thefe  are  fubdued  to  Chrifl  they 
will  always  govern  the  Body,  and  outward  State,  and  devote 
and  confecrate  all  to  Chrifl.  But  when  the  Body,  and  the 
World  rules  the  Soul,  this  is  the  Kingdom  of  this  Vv^orld, 
and  not  the  Kingdom  of  Chrifl.  When  Men  are  iirclined 
from  the  Fears,  or  Plopes  of  this  World,  to  worfhip  God, 
to  pray  to  him,  to  own  Chrifl,  or  to  attend  on  his  Ordinan- 
ces ;    or  to  do  juflly,  to  live  foberly,  temperately,  and  the 

M  Hke, 


82  CHRISTs  Kingdom  is  in  the  Serm.   IV. 

like,  they  may  be  good  Politicians  and  a6l  cunningly,  but 
they  are  no  Chriflians.---  And  fmce  Men  may  do  all  the 
outward  Duties,  and  outwardly  praftife  all  the  Virtues  of 
^^hriffianity,  from  bodjly  and  worldly  Motives,  and  Views, 
or  from  meer  outwardly  moral  Caufes,  therefore  all  fuch 
Religion  will  not  make  any  Man  a  true  Subje6t  of  Chriil, 
nor  prove  any  Man  in  the  World  to  be  Co.  He  may  nor- 
withdanding  all  that,  be  a  rotten  Hypocrite,  and  a  Subject 
of  the  Devil,  a  Servant  of  his  Belly,  and  his  Lufts.  His 
Body,  and  his  worldly  State  mufl  be  governed  by  his  Con- 
fcience,  and  his  Soul,  and  thefe  governed  by  Chrift,  or 
elfe  he  belongs  not  to  the  Kingdom  of  ChriA. 

Use  III,  Hence  we  learn  that  no  P^rfoncan  he  a  Subjed;  of 
Chrift  who  is  not  freely  fo. 

Jefus  Chrifl:  is  the  King  of  the  Confcience  and  Souls  of 
Men,  and  thefe  can't  be  forced,  or  compelled.     Herein  the 
Kingdom  of   Chrift  differs  from  all  the  Kingdoms  of  the 
World.     Men  are  Subjeds  of  earthly  Kings  becaufe  they 
are  born  in  their  Country,  and  can't  help  it  ;     and  they 
are  forced  to  yield  their  Bodies,  and  Eftates  to  their  Go- 
vernment,  and  when  they   outwardly   yield  Obedience  to 
their  Laws,  they  are  good  Subjects  in  a  civil  Senfe,  and  an- 
Iwer  the  Defign  of  the  Laws,  for  they  can  reach  no  fur- 
ther.    But  they  can*t  be    true  Subje6ls  of  Chrift  without 
their  Confciences  fubmit  to  him,  for  he  is  Lord  of  them, 
and  his  Laws  reach  all  the  Thoughts  and  Litents  of  their 
Hearts  as  much  as  their  Bodies  and  outward  A6lions.    And 
thefe  are  never  fubje6l  to  him  unlefs  from  the  Dictates,  and 
Dire6tions  of  their  Minds,  thofe  muft  be  free,  and  of  Choice. 
They  are  willing  Subjefts  or  none.     Chrift' s  People  are  a 
willing  People^  or ^Fohintaries,  as  the  Hebrew  is,  Pfa.  no.  3. 
They  have  freely  of  Choice  and  with  an  hearty  Confent  gi- 
ven all  their  Souls  and  Confciences,  and  therefore  their  All 
to  be  guided,  governed  and  directed  by  Chrift.     Herein  is 
the  Glory  of  Ch rift's  Kingdom  that  he  is  King  of  Hearts, 
He  reigns  in  the  Heart,  he  fubdues  his  Subjefts  by  capti- 
Vc\tin,g  their  Souls  to  himfelf. 

Use  IV. 


Serm.  IV.  Souh  and  Confciences  of  Men,  83 

Use  IV.  Hence  ws  have  Reafon  to  fear  that  Multitudes  ^ho 
fancy  they  are  good  Chriftians,  and  are  thought  fo  by  other  Men ^ 
are  no  real  ChrljUans  at  all. 

Since  the   Kingdom  of  Chrid  is  within    Men  in    their 
Souls,  and  Confciences,    therefore  they  are  no  true  Chri- 
ilians,  who  are  only   outwardly   Chriflians   :     Now  what 
MultitLides   are  there  of  whom   there   is  Reafon  to   fear 
that    they   have   no   other  Religion  but  what  is  outward 
and  bodily.     They   do  a  great  deal  of  fuch   Service   for 
Chrift:  :     They  eat  and  drink  in  his  Prefence  ;     they  hear 
him  teach  in  their  Streets ;  they  attend  his  Worfliip  ;  they 
pray,  and  ring,and  talk  much;  they  profefs  to  own  him  as 
their  Lord,   and  to  own   no  other  but   him  ;     they  give 
much  of  their  Mates  to  fupport  his  Worfliip,  and  the  Ho- 
nour of  his  Kingdom  ;     they   Jive  foberly,   temperately, 
chafuly,  yea  they  are  juft,  true  and  honed  in  all  their  Deal- 
ings ;     they  walk  regularly,  and  a6l  over  all  the  Outfideof 
.Religion  as  fairly  to  fee  to  as  the  befh  ,•     they  feem  to  give 
Chrift  all  but  v/hat  they  fliould  give  him,  and  that  is  their 
Hearts,     They  think  themfelves  very  good  Chriftians,  and 
others  think  well  of  them  too  ;     But  Chrift  don't  live  and 
reign  in  their  Souls.     The  Principles,  and  Springs  of  their 
Religion  are  not  Faith  in  Chrid,  and  Love  to  God.     Their 
Sauls  don't  lead  and  guide  their  Bodies,  and  outward  A6li- 
ons  into  the  Service  of  Chrid  ;  but  fome  temporal  Refpe6l 
to  worldly  Good  and  Advantage  ;     fome  bodily  and  out- 
ward Frofpefts  guide  their  Souls  and  hale  them  along  in  the 
Exercifes  of  Religion.     Men's  Bodies  and  outward  Intereds 
are  capable  to  govern  and  influence  their  Minds  in  Religi- 
on, as  well  as  in  other  Things  :     And  when  it  is  fo,  all 
Men's   Religion   is  vain,  'tis  not   the   Religion   of  Jefus 
Chrid  ;     his  Kingdom  is   not  in  them  :     For  he  has  no 
gracious  Dominion  over  Men  if  it  be  not  in  their  Souls, 
Such   Men    may   drive    a    good    Trade    for  the    World 
and   their  Luds   by  their   Religion,    but    they  have    no- 
thing more   than    good    Policy,   and    worldly,   or    carnal 
W^ifdom  in  all  they  do  ;     and  their  Reward  is  all  in  Hand, 
that  find  no  Profit  in  their  Religion  but  what  they  have  at 

M  2  prefent :' 


§4  CHRISTs   Kingdom  is  in  the  Serm.  IV. 

prefent  :  They  are  not  dealing  for  Heaven,  but  for  this 
World.  The  Scribes  and  Pharifees  did  fo,  and  they  had 
their  Reward,  Mattb,  6.  begin.  What  Pity  is  it  that  JMeii 
take  fo  much  Pains  to  deceive  themfelves  ;  when  they  do 
all  the  Outfide  of  Religion  with  as  much  Diligence,  La- 
bour, and  Conftancy  as  if  their  Hearts  were  in  them,  wiien 
their  Hearts  are  quite  out  of  the  Cafe,  and  they  a6l  from 
worldly  and  temporary  Confiderations,  or  meerly  from  ani- 
mal and  felfifli  Defigns  ;  and  fo  the  fame  outward  A6ti- 
ons  which  if  they  had  been  'done  from  the  Heart,  and  a 
purified  Confcience  would  have  been  good  and  holy  Ac- 
tions, prove  nothing  but  carnal  Wifdom,  and  meer  Hy- 
pccrify. 

Use  V.  Of  Examination.     Whether  you  are  the  true  Sub- 
jeas  of  Chrijl  ? 

He  has  a  great  many  vifible  and  profeffed  Subjects,  where 
he  has  but  few  true  and  good  ones.  It  greatly  concerns 
you  ali  to  be  fatislied  in  this.  'Tis  of  infinite  Importance 
that  you  be  really  what  you  pretend  to  be  ;  for  notwith- 
llanding  the  vifible  Likenefs  of  nominal  and  real  Chrifli- 
ans,  there  is  as  wide  a  Difference  as  there  is  between  the 
Siibjecls  of  Chrifl,  and  the  Slaves  of  the  Devil. 

Let  mc  mention  two  or  three  Things  to  help  you  in  your^ 
Examination. 

I.  Hcrce  you  freely,  and  underftandingly  cbofin  Chriji  for 
■\;our  King  and  his  Obedience  for  your  Service  ? 

Since  Chrid  reigns  in  the  Soul  and  Confcience,  you 
may  be  fure  the  Religion  which  he  requires  is  not  a  blind 
Obedience,  'tis  the  mofl  free  and  chofen  Ading  ,♦  the 
mofb  reafonable  Service  of  the  Mind.  Have  you  chofen 
Chrift,  and  underflandingly  made  your  Choice,  and  known 
what  Sort  of  Service  and  Obedience  he  requires  ?  Have 
you  chofen  that  holy  and  divine  Service  which  the  Gofpel 
requires  ?  Do  you  efteem  his  Precepts  concerning  all  Things 
to  be  right y  and  therefore  hate  every  falfe  Way?  Or  would  you 
be  glad  it  might  be  otherwife,  and  that  your  Bodies,  and 
fenfual  Appetites  and  worldly  In terefts  might  have  been  fer- 
^cd  vvirhouc;  but  fince  they  can't,  all  Things  confider'd,  you 

will 


Serm.  IV.  Souls  and  Confciences  of  Men.  85 

will  rather  yield  than  not  have  fuch  and  fuch  worldly  Ends 
anfwer'd,  or  an  Happinefs  feparate  from  God  fecur^d  ? 

2.  Having  known  what  Sort  of  Subjection  Chrifi  requires^  have 
you  iinrefervedly  given  up  your  Souls  and  Bodies  to  him  ? 

Luke  14.  26.  If  any  Man  come  to  mcy  and  hate  not  his 
Father^  and  Mother^  and  JVife^  and  Chiidrefi,  and  Brethren  and 
Sifters,  yea  and  his  own  Life  alfo,  he  cannot  he  my  Difciple. 
You  may  for  fome  Confiderations  give  up  all  your  Eltates, 
and  worldly  Interefts,  yea  and  your  Bodies  to  be  burned, 
but  if  the  Fire  of  Love  be  wanting,  and  all  this  is  not  con- 
fecrated  to  Chrifh  out  of  Choice,  and  from  a  Principle  of 
Love  to  him,  and  his  Will,  if  your  Souls  are  left  behind  af- 
ter all  you  are  none  of  Chrift's,  i  Cor,  13.  3.  You  mufl  be 
all  Chrift's,  and  have  no  other  Mafler,  you  mud  be  given 
to  him  without  Referve,  both  in  Body  and  Spirit,  which  are 
his. 

3.  /x  all  the  Trade  you  drive  in  Religion  for  Holinefs  and  for 
Heaven  ? 

If  you  aim  at  the  Honours  of  this  World,  the  Efteem  of 
Men,  at  Riches  and  worldly  Comforts  and  Advantages,  this 
dead  Fly  fpoils  all  the  Ointment.  If  you  feck  any  Happi- 
nefs of  your  own  but  what  lies  in  the  Honour  of  God  by 
Chrift,  in  the  Purity  of  your  Souls,  and  their  Conformity  to 
the  Image  of  God,  you  are  in  all  your  Religion  dealing  for 
Self  and  the  World.  The  End  of  all  your  Religion  mufl 
be  the  Glory  of  God  and  the  Redeemer  in  the  Perfe6lion 
of  your  own  Souls,  in  their  greateft  Purity  and  nearefl:  Like- 
nefs  to  the  moral  Attributes  of  God  and  the  divine  and  holy 
Joys  of  an  heavenly  World. 


*****%****»******-^-^^*^-:»*^^^^^-*i)»*#t*^^^^^^i)»*i*^^^**-^****** 


SERMOxN- 


S6     I'he  Way  to  -promote  the  Kingdom  of  Christ     Serm.  V. 

SERMON      V. 


The  Way  to  promote  the  Kingdom  of  ChriR 
is  by  the  Evidence  of  Truth  to  the  Minds 
of  Men. 


IV.       O    B     S    E    R    V    A     T    I     O    ?v. 

?11?I?^^-^  K^ngdmi  of  Chrifl  can  be  promote:!  no  other  JVay 
/il'^^ll  ^^'^  h  '^^^^  Evidence  of  Truth  to   the  Confclences  of 

I  clefire  it  may  again  be  remembred  of  what  Kingdom 
I  am  now  fpeaking,  which  I  have  before  told  you,  is  not 
rh^  Kingdom  of  Chrift,  as  he  is  God,  nor  that  Kingdom 
wliich  as  Mediator  he  has  over  all  Creatm*es  in  Heaven  and 
Earth,  for  theSake  of  the  Church,*  but  it  is  the  Kingdom  he 
exercifeth  in,  as  well  as  over  the  Church,  and  for  it,  over 
thofe  which  are  the  real  and  gracious  Subjefts  of  his  me- 
diatorial Kingdom  ;  over  godly  and  holy  Perfons;  that 
Kingdom  he  came  to  purchafe  and  fet  up  in  the  World; 
which  are  not  of  the  World,  but  taken  out  of  the  World, 
which  are  fo  to  be  led,  and  guided  and  govern'd,  as  to  be 
made  Heirs  of  Glory,  and  at  length,  brought  to  the  Pof- 
felTion  of  the  Kingdom  of  Heaven. 

I .  /  fhall  In  the  firfl  Place  explain  what  is  meant  by  promot- 
ing the  Kingdom  of  Chrifl. 

To  this  let  it  be  anfwered  in  a  Word  :  All  that  which 
tends  to  bring  Men  to  Faith  in  Jefus  Chrifl,  to  make  Men 

truly 


Slkm/  ^^  h'  the  Evidence  of  Truth  to  the  Minds  of  Men.     87 

fj.^jy(odly  and  religious,  or  increife  them  in  Holinefs,  and 

[j-^v/Obedience. 
/o  promote  the  Kingdom  of  Chrift  is  not  to  do  that 

y/ich  may  prevail  with  Men  to  make  Pretences  that  they 

/e  Chriftians,  or  that  they  own  Jefus  Chrifh  as  their  Sa- 
viour, and  to  call  him  Lord,  Lord,  when  really  he  is  not 
^0,  Men  fo  perAvadcd,  may  not  only  be  under  the  abfo- 
lute  Government  and  Dominion  of  Chrifl:  as  they  were  be- 
fore, and  will  be  whechcr  they  will  or  no,  but  they  may 
belong  to  his  vifiblc  Kingdom  alio.  And  there  are  many 
lliings  befides  I'rath,  or  the  Evidence  of  Truth  which 
may  promote  this.  Temporal  Rev/ards  or  Punifhments 
may  do  this,  without  ^ny  Knowledge  or  Appreheniion  of 
Truth  in  thofe  who  fo  profefs,  or  pretend  to  be  the  Sub- 
jecls  of  Chrift ;  and  fo  the  Kingdom  of  Chriil  as  'tis  vi'fi- 
ble  in  the  World,  may  be  promoted  by  fuch  Means  as  are 
oppofite  to  the  true  and  real  Kingdom  of  Chrifl.  The 
Halters,  Whips,  Racks  and  Fines,  and  other  1  ortures  of 
the  Romifli  Inquifition,  may  greatly  tend  to  make  Men  pro- 
fefs  Chriilianity  in  any  Form,  and  pretend  to  be  wJiat  they 
are  not,  the  true  Subjefts  of  Chrifl:,*  but  this  don't  at  all 
promote  the  real  Kingdom  of  Chrifb,  bccaufe  it  only  makes 
Men  Hypocrites,  and  Liats,  which  is  entirely  contrary .  to 
the  Nature,  and  Deiign  of  Chriil's  real  Kingdom  among 
Men.- —  There  may  be  alfo  fome  Sort  of  promoting  diis. 
Kingdom  of  Chrill  by  Men's  being  brought  into  the  Way 
of  Receiving  the  Evidence  of  Truth,  when  the  I'hing  it- 
fet/  which  brings  them  there,  does  not  ^\vt  any  Evidence 
oPit  ;  as  when  by  the  Providence  of  God  a  Man  breaks 
afione,  or  is  taken  Tick,  he  may  by  Means  "of.  that,  be  put 

i/to,  or  confin'd  in  a  Place  where  he  may  receive  that 
/ight  and  Evidence.  And  fo  many  Acls  of  Providence 
v-hich  Men  call  Cafualties,  may  be  Means  of  promoting,  the 
^<;ingdom  of  Chrift.  So  a  Man's  being  cafually  in  aTlace 
/where  he  hears  fome  Paffage  of  the  Bible,  or  fome  other 
[good  Book,  or  hearing  fome  Word,  or.  Difcourfe,  may  be 
the  Occafion  of  his  coming  to  the  Knowledge  of  the  Truth 
and  brought  to  Faith  in  Chrift ;  yea  his  being  forcibly  con- 
fb'ain'dto  be  in  a  Place  may  be  an  Occafion  of  opening 

Convicliou 


$S     The  IVay  to  promote  the  Kingdom  of  Christ     ^^   ^J 

Convi6lion  to  his  Confcience,  and  fo  bean  accidental :^^^-^s^ 
or  Caufa  fine  qua  noiij  of  his  being  made  a  Subje6l  of-gf^g 
Chrid;     but  it  is  only  the  Light  and  Evidence  of    l^j-^ 
that  is  the  proper  Means    of  overcoming    him  to  bec^^ 
a  Subje6l  of  Chrift  :     The  other  has  no  natural  Tende., 
cy  to  promote  this:  The  other  is  only  an  Occafion,  and  a. 
to  us  an  Accident,  overruled  by  theProvidence  of  God,beride. 
the  Nature  oftheThing,tobe  a  Means  of  his  Converfion.  But 
that  which  only  brings  a  Man  to  be  aChriftian,  oratrueSub- 
jeft  of  Chrift,  Ts  the  Manifeflation  of  the  Truth  to  his  Con- 
fcience.    And  by  his  Converfion  the  Kingdom  of  Chrifl  is 
enlarged,  a  new  Subject  is  added  to  it,  and  fo  it  is  promo- 
ted.    And  by  his  Increafe  in  Grace  and  Holinefs,  a  Subje6l 
of  Chrifl  becomes  ftrengthned,  enriched,  and  made  a  bet- 
ter Subject   than  he  was.     So  that  gracious   and  proper 
Kingdom  which  the  Redeemer  came  to  purchafe  and  fet 
up  in  the  World  is  promoted;     and  in  this  Senfe  I  am 
now   only   fpeaking   of  its   Promotion   or  Advancement, 
which  can  be  no  other  Way  but  by  the  Increafe  of  his 
Subjedls,  or  their  Strength  and  Riches  ;     i.  e,  their  Grace 
and  Holinefs. 

2.  /  (loall  now  in  the  next  Place^  endeavour  to  floew  the 
Truth  of  the  Obfervation^  and  this  J  fimll  do  under  three  Heads. 

1.  Becaufe  the  Kingdom  of  Chrift  is  ijoithin  Men^  or  in  their 
Hearts  and  Confciences, 

2.  Becaufe  it  is  a  Belief  of,  and  Obedience  to  that  Tuth, 
which  Chrifi  came  to  hear  Wltnefs  to, 

3.  Becaife  the  Term,  and  Life,  and  true  Nature  ofthatObdi- 
ence  which  Chrifi  requires,  is  that  it  be  a  chofen  and  willing  Si!;, 
jediion  to  blnu 

I.  Becaufe  the  Kingdom  of  Chrift  is  within  Men,  or  in  the: 
Hearts  and  Confciences, 

Our  Saviour  himfelf  fays  this,  Luke  i7.''2i.     The  King 
dom  of  God  is  within  you  ;  not  among  you,   as  fome  render 
it;  but  in  your  Hearts  and  Confciences  ;   which  has  been 
Ihewn  in  the  former  Difcourfe.     Now  it  muft  follow  from 
hence,  that  it  can  be  fee  up  no  Way  but  by  Light  and 

Truth 


Sbrm.  V.  is  by  the  Evidence  of  Truth  to  the  Minds  of  Men,    89 

Truth  in  the  Confcience,  and  the  Evidence  of  that.  Indeed 
Fallliood  may  govern  the  Minds  of  Men,  and  certainly  it 
often  does.  For  the  Kingdom  of  the  Devil  is  propagated, 
fupported,  and  maintain'd  by  it.  And  if  the  Kingdom  of 
Chrifl:  was  a  Rule,  and  Government  contrary  to  Truth, 
its  being  in  the  Soul  of  Men  would  not  prove  that  it  mull 
be  the  Evidence  of  Truth  which  promotes  it,  or  makes 
any  Man  a  Subje6l  of  it:  But  this  is  out  of  the  Quedion. 
The  Kingdom  of  Chrifl:  is  a  Kingdom  of  Truth.  His 
Laws  are  Truth,  the  Obedience  He  requires  is  a  Conformity 
to  Truth,  and  He  came  to  bear  Witnefs  to  the  Truth. 
And  except  Truth  itfelf,  there  is  nothing  but  the  Appear- 
ance, the  Pretence,  and  fliadow  of  Truth  which  can  ever 
govern  the  Underftanding.  Truth  is  the  proper  Objedl  of 
the  Underflanding,  and  whenever  it  is  governed  by  Fallliood 
and  Lies,  it  is  thro'  miftake,  and  ignorance,  embracing, 
that  for  Truth  which  is  not  fo,  and  taking  Errors  and 
Fallliood  for,  and  infl:ead  of  Truth.  When  the  Devil  de- 
ceived our  firfl:  Parents,  and  brought  them  and  their  Pofl:e- 
rity  into  his  Kingdom,  it  was  by  deceiving  them,  and  per- 
fwading  them  that  Falfliood  was  Truth,  that  Evil  was 
Good,  that  Darknefswas  Light:  So  it  is  evident  that  when 
Men  live  under  the  Government  of  Sin  and  Satan,  when 
they  live  in  the  Kingdom  of  Darknefs,  it  is  becaufe  they 
are  blinded,  and  miftake  Error  and  Falfliood  for  Truth ;  and 
perfwade  themfelves  that  they  are  governed  by  Truth, 
and  following  Good,  which  in  that  Cafe  is  pretended  to  be 
ofl*ered  to  the  Underflanding  inftead  of  Truth,  the  proper 
Obje6l  of  it.  Wherefore  the  Kingdom  of  Chrifl:  in  the 
Souls  and  Confciences  of  Men,  can  never  be  fet  up  but  by 
the  Truth,  and  the  Evidence  or  Manifefl:ation  of  it  to 
them.  The  prad:ical  Judgment,  or  Underfl:anding  and 
Confcience,  is  that  Faculty  by  which  Truth  is  perceived, 
apprehended,  and  determined,  and  the  Will  follows  that  ; 
fo  that  if  Truth  is  not  difcerned  by  the  Mind,  the  Will  ne- 
ver can,  nor  will  be  bowed  to  Chrifl:,  who  is  the  King  of 
Truth,  and  whofe  Government  is  in  the  Soul.  TheSout 
can  never  be  made  obedient  to  him  but  by  the  Sight  or 
Apprehenfion  of  Truth  :   Till  it  fees  the  Truth,  it  is  de- 

N  '       ceived 


90     The  Way  to  promote  the  Kingdom  of  Christ,     Serm.  V. 

ceived  by  Error,  mifled  by  Falfliood,  and  that  makes  it  a 
Subje6l  of  the  Devil,  who  is  aLiar,  and  the  Father  of  Lies. 
But  when  the  Mind  difcerns  Truth,  it  will  prefent  it  to  the 
Will,  as  the  proper  Objeft  of  its  Choice,  Love  and  Pur  fait ; 
and  when  the  Will  embraces  it,  and  the  Afiedlions  clofe 
with  it,  then  the  Man  is  fubjeded  to  Chrift,  and  becomes 
obedient  to  him  ;  gives  up  himfelf  to  him,  to  be  guided, 
led,  and  ruled  by  his  Spirit  and  Truth,  and  made  conforma^ 
ble  to  his  Image  and  Will.  The  Body  and  the  Senfes  can 
never  difcern  Truth  :  'Tis  the  Mind  which  fees  and  judges 
of  that,  and  there  the  Kingdom  of  Chrift  is  where  tlie  Soul 
is  pofleiTed  of  that  Truth  which  he  witnelTes,  and  ruled  by 
it  ;  This  is  agreeable  to  that  Account  the  Apoflle  gives 
us,  2  Cor.  3.  1 8.  We  all  with  open  Face,  beholding  (}s  In  a 
Glafsy  the  Glory  of  the  Lordy  are  changed  into  the  fame  Image 
from  Glory  to  Glory y  even  as  by  the  Spirit  of  the  Lord. 

2.  Becaufe  the  Kingdom  of  Chrift^  or  that  Subje^ion  which  he 
requires  is,  a  Belief  of,  and  Obedience  to  the  Truth  which  he  came 
to  bear  JVitnefs  to. 

What  that  Truth  is  you  have  heard  before.  And  no  Man  is 
a  Subje6]:  of  Chrift  who  is  not  obedient  to  that  Truth  which 
he  tefliiies  and  declares.  This  is  the  Scope  of  all  the  Gof- 
pel  and  Law  of  Chrift,  to  bring  Men  to  Faith  in  Chrift,  and 
a  Dependance  on  him,  as  he  is  declared  in  the  Gofpel,  the 
Son  of  God  with  Power  ;  the  alone  Saviour  of  the  World, 
the  great  Prophet,  and  Teacher  of  all  divine  Truth  ;  the 
glorious  King  of  it  ;  and  the  great  High-Prieft  of  his  Church, 
and  therefore  to  give  Entertainment  to  all  that  Truth 
which  he  has  teftified,  John  i.  12.  But  as  many  as  receiv- 
ed him,  to  them  gave  he  Power  to  become  the  Sons  of  God,  even 
to  them  that  believe  on  his  Name.  And  Chapter  3.  33.  He 
that  hath  received  his  Teftimony,  hath  fet  to  his  Seal  that  God 
is  true.  1  John  5.  5,  9,  20.  Who  is  he  that  overcometh  the 
World,  but  he  that  believeth  that  Jefus  is  the  Son  of  God  ?  If 
we  receive  the  Witnefs  of  Men,  the  Witnefs  of  God  is  greater  : 
for  this  is  the  Witnefs  of  Gody  which  he  hath  teftified  of  his 
Son.  And  we  know  that  the  Son  of  God  is  come,  and  hath  gi- 
ven us  an  Underjianding  that  we  may  know  him  that  is  true  ; 
and  we  are  in  him  that  is  true,  even  in  his  Son  Jefus  Chrift  : 

This 


Serm.  V.  is  by  the  Evidence  of  Truth  to  the  Minds  of  Men.    pt 

This  is  the  true  God,  and  eternal  Life.  So  Obedience  to  the 
Truth  which  Chrifl  hath  taught,  is  required  of  all  Chrifti- 
ans  as  the  Obedience  of  the  Gofpel,  in  this  Light,  as  the 
Truth  of  Chrift.  Matth.  7.  21.  24.  Helhall  enter  into  Hea- 
ven, and  he  only,  Chriit  fays,iy/;o  doetb  the  Will  of  my  Father 
^johich  is  in  Heaven,  Therefore  whofoever  heareth  thefe  Sayings 
cf  mine^  and  doth  them,  I  will  liken  him  unto  a  wife  Man 
which  built  his  Houfe  upon  a  Rock.  And  the  contrary  Simili- 
tude and  Reafon  for  it  in  the  26  Verfe.  Heb.  5.  9.  Jnd 
being  made  perfecl  he  became  the  Author  of  eternal  Salvation  to 
all  them  that  obey  him.  Heb.  12.  25.  See  that  ye  refufe  not 
him  that  fpeaketh,  &c.  No  Subje6lion  but  this  is  an  Obe- 
<3ience  to  Chrifl,  nor  is  any  Man  a  true  Subjeft  of  Chrifl: 
who  does  not  believe  in  him  and  obey  his  Do6lrine,  and  his 
Tefl:imony.  Therefore  his  Kingdom  can  be  promoted  no 
Way  but  by  the  Evidence  of  his  Truth  to  the  Confciences 
of  Men  ;  no  Man  will  Qver  become  a  true  Subje6l  of 
Chrifl:  or  be  kept  fo  by  any  other  Means.  Here  we  may 
confider 

I.  It  is  ifnpojjtble  any  Man  fhould  believe  in  Chrifi  who  does 
7iot  fee  the  Evidence  of  that  Truth  which  is  the  Obje^i  of  his 
Faith. 

P^aith  in  the  ordinary  and  general  Meaning  of  the  Word, 
is  the  Aflent  of  the  Underfl:anding  to  a  Thing  as  true :  but 
as  it  is  a  faving,  or  gracious  A61,  it  includes  alfo  the  Confenc 
of  the  Will  to  the  Goodnefs  of  that  Obje6l,  or  divine  Truth 
to  which  the  Mind  aflents.  The  Underftanding  can't  be 
brought  to  yield  its  Aflfent  to  any  Truth,  which  it  does  not 
fee  to  be  Truth,  or  apprehend  the  Evidence  of.  Faith  is 
fuch  an  A61  of  the  Soul,  as  can  never  be  forced  upon  a 
Man  by  any  Thing  but  the  apprehended  Credibility  of  the 
Thing  believed.  All  the  Allurements  and  Rewards  of  the 
World,  Riches,  Honours,  Crowns  and  Kingdoms  —  nor  all 
the  Terrors  and  Tortures  of  Earth  can  ever  make  any  Man 
believe  a  Propofition  to  be  true,  if  his  Mind  don't  appre- 
hend the  Foundation  or  Evidence  of  its  Credibility  ;  nay 
he  will  not  be  a  Jot  the  more  perfwaded  of  it  for  all  the 
exterior  Force  in  the  World,  or  all  that  the  whole  World 
can  poflibly  do  to  him.     If  you  fliould  hire  with  Cart-loads, 

N  %  or 


92     The  IVay  to  promote  the  Kingdom  o/Ckkist,     Serm.  V, 

or  Ship-loads  of  Gold  and  Silver,  iPyou  fhoiild  whip  him^ 
imprifon  him,  or  burn  him,   you  can'c  make  him  believe 
a  Thing  to  be  true  while  he  apprehends  it  to  be  incredible,, 
or  which  he  fees  no  fafticient  Reafon  to  believe.    All  the 
Pcrfwalions  and   Intreaties    of  the  World   can't  alter  the 
AlTent  of  his  Mind.     When  a  Man  don't  fee  the  Evidence 
thatChriil:  is  the  Son  of  God  or  the  Saviour  of  Sinners,  or 
that  the  Gofpel  is  the  Word  of  God,  or  divinely  true,  you 
can  no  more   perfwade  him  to  believe  it,  or  to  believe  in 
Chrifl:,  than  by  Intreaties,  or  Blows,  or  Careffesyou  can  per- 
fwade a  Stone  to  walk,  or  a  Tree  to  fly.   Faith  as  an  Alfent 
of  the  Mind  is  yielded  only  to  the  P^vidence  of  Truth,  and 
it  is  never  to  be  moved,  or  driven,  or  drawn  by  any  Thing 
qKq.     Therefore  when  Chrift  appears  to  a  Man's  Mind  to 
be  what  the  Gofpel  fays  he  is  ;  when  the  Word  of  God  ap- 
pears   to  be  divinely  true  and  certain,  he  can't  help  be- 
lieving.    He  can  no  more  withhold  his   Aflent  when  the 
Truth  appears,  than  he  could  yeild  it  before;  only  the  Evi- 
dence of  Truth  can  gain  his  Belief,  and  when  that  appears^, 
nothing  can  hinder  it.     Neither  can  the  Confent  of  a  Man's 
Will  be  gained  but  when  the  Underflanding  prefents  Good 
to  it,    either  real  or  imaginary  ;     a  Man  can't  chufe,  and 
love,    and  delight   in  any  Thing  that  does  not  appear  to 
him  to  be  Good  ,*   or  which  appears  to  be  Evil  ;   but  while 
it  appears  Evil  to  him  he  will  hate  it,  and  have  an  Averfion 
to  it.     But  when  he  apprehends  it  to  be  good,  he  will  no 
longer  be  hindred  from  loving  it,  chuflng  it,   defiring,^  and 
confenting  to  the  Goodnefs  of  it.     A  Man  will  believe  fo 
long  as  he  fees  the  Ground  of  Credibility,  and  fo  firmly,  and 
no  more.  When  a  Man  difcerns  that  Jefus  Chrifl  is  that  glori- 
ous Perfon  which  the  Word  of  God  declares  him  to  be,  that 
his  Teflimony  is  divinely  true,  and  the  Gofpel-Way  of  Salva- 
tion by  him  is  divinely  good  and  excellent,  then  he  will  be- 
lieve j     'till  then  all  the  World  can't  make  him  believe  ; 
and  when  he  fees  that,  all  the  World  cannot  hinder  him 
from  believing.     Accordingly  the  Pfalmifl  fays,  Pfal.  9..10. 
They  that  know  thy  Name,  will  put  their  Trujl  in  thee.    To  that 
Ignorance,  and  Want  of  the  Knowledge  of  the  Truth,  or 
the  Want  of  difcerning  the  Evidence  of  it^  Chrift  attributes 


Serm.  V.  is  by  the  Evidence  of  Truth  to  the  Minds  of  Men.      93 

the  Unbelief  of  the  Jews,   when  he  quotes   that  terrible 
PaiTage  of //^;.   Ch,  6.  9.  Wherein  he  foretells  their  judi- 
cial Bhndnefs,  and  applies  it  to  them  :  Mattb.  13.  14,  15. 
2.   There  can  be  no  Obedience  to  the  Truth  of  the  GofpeC'with' 
6iit  knowing  or  believing  it  as  the  7 ruth  of  ChriJL  — 

The  very  Form  and  Life,   the  Eflence  and  Soul  of  all 
Gofpel   Obedience,  is  Faith  in  Chrifl,  and   Love  to  him. 
1  hefe  muft  be  the  Principles  and  Springs  from  whence  it 
all  flows;  therefore  theApoflle  h^js.Heb.  11.  6,  Without  Faith 
it  is  impoffible  to  pleafe  God.     And  we  are  aifured,  it  is  fuch 
a  Faith  as  worketh  by  Love,  no  other  Obedience  will  do. 
Gal.  5.  5.  So  that  all  kind  of  Obedience  (  if  there  could  be 
any  that  might  be  called  fo  )  which  does  not  flow  from  a 
Convi6lion  that  it  is  the  Will  of  Chrill,  and  aDefire  to 
pleafe  him,  and  Plonourhim  in  it,  is  no  Obedience  to  Chrifl. 
A  JMan  may  without  Queftion  do  an  A6lion  which  is  out- 
wardly and  materially  the  fame  with  what  the  Gofpel  re- 
quires, and  yet  there  will  be  no  Religion  in  it.     A  Perfon 
may  attend  on  the  Sacrament  of  the  Lord's  Supper,  eat  the 
Bread,  and  drink  the  Wine  initbecaufe  other  People  do  fo, 
or  becaufe  he  may  get  the  Credit  of  being  efleemed  a  Chri' 
llian  by  that  Means  ;     or  for  other  Caufes,  and  yet  this  is 
no  Obedience  to  Chrifl.     A  Man  may   give  a  Crown  to 
feed  a  poor  Man,  becaufe  he  is  his  Neighbour,  or  a  good 
tempered  Man,  or  becaufe  he  is  in  Diflrefs,  and  an  Objea 
of  Compaflion,  and  yet  have  no  Refped  to  Chrifl  in  it  : 
now  though  the  outward  A 61  is  the  fame  as  in  a  Chriflian 
who  fees  the  Truth,  and  the  Will  of  Chrifl  in  it,  and  adts 
from  Faith  in  him,  and  a  Defire  to  pleafe  and  honour  him, 
yet  the  firfl  of  thefe  is  no  Obedience,  and  the  lafl,  is  true, 
fincere,  and  gracious  Subjeftion  to  Chrifl.     A  Man  may  by 
meer  Accident  (as  to  himfelf  )  do  the  fame  material  A6li- 
on,_  which  a  Chnftian  does  gracioufly,  and  yet  in  that  Cafe 
he  is  fo  far  from  a6ling  religioufly,.  that  he  does  not  a6l  hu- 
manely, and  reafonably.  He  is  not  a  Caufe  by  Counfel.  Tis 
abfolutely  impoflible  there  fhould  be  any  true  Obedience 
without  a  Belief  in  Chrifl,  as  the  Lord  who  requires  that 
Obedience,  and  a  Love  of  him,  and  defire  to  pleafe  him  in 
It.    And  CIS  impofTible  there  fliould  be  either  of  thefe  un- 

lefs 


94      T^^^^  ^^^y  ^0  promote  the  Kingdom  of  Christ,      Serm.  V, 

Jefs  the  Truth  appears  to  the  Confcience,  and  the  Mind  ap- 
prehends his  Authority,  the  ObHgation  of  the  Law,  as  the 
Law  of  Chrid,  and  the  Goodnefs  of  the  Obedience,  as 
pleafing  and  honourable  to  Chrift.  The  Truth  which  Chrifl 
has  tellified  is  the  Matter,  —  and  Chrift,  as  difcovered 
in  that  Truth,  the  Obje6l,  both  of  Faith  and  Obedience; 
and  unlefs  the  Underftanding  fees  the  Evidence  of  that 
Truth,  it  can't  perform  the  Obedience,  any  more  than  it 
can  believe  the  Truth.  If  a  Man  fliould  cafually  ftumble 
on  the  fame  A6lions,  or  do  them  out  of  Love  to  Man,  or 
himfelf,  or  his  Lufts,  or  in  Compliance  with  the  Liclination 
of  fome-body  elfe,  he  is  then  a  Subje6l  of  thatPerfon,  or  of 
his  Lufts,  or  of  himfelf,  but  no  Subje6l  of  Chrift  :  He  yields 
Obedience  to  other  Men  or  to  himfelf,  but  none  to  Chrift ; 
and  unlefs  he  fees  the  Evidence  of  the  Truth  of  Chrift 
which  fways  and  influences  his  Mind  and  Confcience,  'tis 
impoffible  he  fliould  ;  It  cannot  elfe  be  the  Obedience  of 
his  Heart  and  Confcience,  and  fo  is  no  Obedience  to  Truth 
or  to  Chrift. 

3.  Argument  to  prove  the  Obfervation  is.  That  it  zV 
ejjential  to  the  Subje^ion  which  Chrift  requires^  that  it  be  a  mlU 
ing  and  chofen  Subjedion  to  the  Truth  as  it  is  in  Jefus, 

Chrift  will  have  no  preft  Men  in  his  Kingdom,  they  fliall 
:  be  all  Voluntaries^  as  it  is  Pfahn  no.  3.  It  is  utterly  incon- 
fiftent  with  the  Nature  of  the  Obedience  of  theGofpel  that 
it  lliould  be  a  forced  Subje6lion.  Men  muft  of  Choice, 
and  with  the  free  Confent  of  their  Wills,  give  themfelves 
up  to  Chrift.  No  Man  can  be  a  true  Chriflian,  who  does 
not  with  the  free  and  full  Confent  of  his  Heart,  take 
Chrift  for  his  King,  and  give  up  his  whole  Self  to  him  to 
be  ruled  by  his  Laws,  as  good,  and  fit,  and  beft.  No  Mn 
is  a  Subje6l  of  Chrift  who  does  not  make  the  Laws  and 
Will  of  Chrift  his  Choice,  and  defire  to  be  govern'd  by 
them,  and  to  live  in  Subje6lion  to  the  Will  of  Chrift,  as 
good,  and  fit,  and  beft  to  be  the  Pvule  of  his  Living,  and 
the  Way  to  his  Happinefs.  •  A  forced  Obedience  to  Chrift, 
is  no  Obedience  ;  'cis  in  ^Terms  a  Contradiction.  Chrift 
draws  Men  with  the  Cords  of  Love,  and  the  Bands  of  a  Man, 

Hofea 


Ser  m.  V.    is  hy  the  Evidence  of  Truth  to  the  Minds  of  Men.    95 

Ilofea  II.  4.  Oar  Lord  has  himfelf  exprefly  determined 
this  Point,  John  14.  15,  21,  23,  24.  Jf  ye  love  me  keep  my 
Commandments.  He  that  hath  my  Commandments y  and  keepeth 
thein,  he  it  is  that  loveth  me  :-—If  a  Man  loveih  me,  he  mil 
hep  my  fVords  ;  and  my  Father  mil  love  him,  and  iJoe  imll 
come  unto  him,  and?nake  our  Ahode  with  him.  He  that  loveth  me 
net,  keepeth  not  my  Sayings.  This  is  the  Commendation  the 
/ipoflle  gives  the  believing  Romans,  as  the  Proof  and  Evi- 
dence of  their  being  truly  Chrift's  Difciples,  Rom.  6.  17. 
Te  have  obeyed  from  the  Heart  that  Form  of  Do^rine  which  was 
delivered  you.  Or,  as  'tis  in  the  Greek,  Whereto  ye  were  de- 
livered. There's  no  Coadlion,  or  Compulfion  in  the  Obedi- 
ence of  a  Chriflian,  'tis  a  chofen  Obedience.  And  here  lee 
it  be  confidered 

I.  That  all  external  Compulfion  is  utterly  inconfifient  with 
Freedom  of  Choice. 

Whatever  a  Man  is  perfwaded  or  prevailed  on  to  do 
by  any  outward  Motives  he  does  not  chufe,  but  only 
chufes  thofe  Things  which  are  ufed  to  be  the  Motives 
of  his  Perfwafion  ;  if  a  Man  was  hired  by  a  Sum  of  Mo 
ney,  to  inlift  himfelf  a  Soldier  under  an  Officer,  he  does  not 
therein  chufe  to  be  a  Soldier,  or  chufe  that  Officer  for 
his  Commander,  but  he  chufes  the  Sum  of  Money  which 
hires  him  :  If  he  was  threatned  with  a  Prifon  or'^an  Hal- 
ter, if  he  did  not  own  the  Pretender  to  be  King,  and  fliould 
thereby  be  perfwaded  to  do  fo,  he  would  not  therefore 
chufe  the  Pretender  as  his  King,  but  he  chufes  to  efcape 
the  Prifon,  or  Death.  So  if  a  Man  was  threatned  if  he 
did  not  obey  Chrift,  he  fliould  be  fined  or  fet  in  the  Stocks, 
and  therefore  pretended  to  obey  Chrifl:,  this  would  be  no 
Choice  of  Chrift  for  his  Lord,  but  a  Choice  not  to  fit  in 
the  Stocks,  or  part  with  his  Money.  All  external  Force 
whatever  is  inconfifient  with  the  Freedom  of  a  Man's 
Mind ;  fo  far  as  it  has  any  Influence  upon  him,  it  perverts 
and  biaffes  his  Mind  from  it,  and  bribes  it  from  its  proper 
Freedom,  and  native  Liberty  of  a6ling,  and  inflead  of  for- 
warding his  Chriflian  Obedience,  it  hinders  it,  and  turns  him 
afide  from  the  View  and  Consideration  of  the  proper  Mo- 
tives of  his  A6tions.     To  compel  a  Man  to  love,  and  chufe 

an 


96     TJje  PTay  to  promots  the  Kingdom  of  Christ,      Serm.  V. 

an  Obje6l  is  a  Contradi6lion  in  Nature.  You  may  force  a 
Man  to  fay,  or  pretend  he  loves  a  Perfon,  or  an  Obje6l, 
but  you  cannot  force  him  to  do  it.  But  fo  far  as  you  try, 
you  either  prejudice  him  againft  it,  or  biafs,  and  pervert  his 
Judgment,  and  prevent  his  feeing,  or  attending  to  that 
which  is  amiable,  and  deferves  his  Love  ;  you  blind  his 
Mind,  and  perfwade  him  he  loves  the  Objeft,  when  he  on- 
ly loves  fomething  that  you  offer  to  move  him  to  love  it. 
Now  fince  Chrift  and  his'  Obedience  are  to  be  the  Obje61s 
of  Love  and  Choice  in  every  Subje6t  of  Chrifb  or  every 
Chrifhian,  hence  all  exterior  Force  and  Compulfion  there- 
to, either  by  temporary  Puniiliments,  or  Terrors,  or  world- 
ly Rewards,  is  inconfiflent  with,  and  contrary  to  the  King- 
dom of  ChrifL 

2.  The  Light  and  Evide?ice  of  the  Truth  and  Goodnefs  of 
Chrift  in  its  ozm  Nature,  draws  the  Soul  to  him,  and  makes  it 
iviliingly  yield  to  him. 

There  is  an  irrefiftible  Power  and  Force  in  Truth,  and 
good  when  it  appears  to  the  Mind  ;  there  is  in  it  a  Pow- 
er that  cannot  be  withftood.  When  Truth  is  manifefled 
to  the  Mind,  the  Underftanding  can  no  more  help  yielding 
to  it,  and  giving  its  AfTent,  than  the  open  Eye  can  help 
feeing  Light  when  the  Sun  fliines.  The  Will  cannot  buc 
chufe  Good  when  it  is  prefented  to  it  by  the  Underftand- 
ing as  good  :  This  is  its  obje6live  Happinefs,  and  it  goes 
after  it  as  naturally  and  neceiTarily  as  Fire  goes  upward,  or 
Water  goes  downwards  ;  it  muft  do  fo  or  elfe  a  Man 
may  formally  and  underilandingly  will  and  chufe  his  own 
Mifery,and  yet  notwithftanding  herein  theMan  a6ls  the  moft 
freely  and  fully,  confents  to  and  chufes  Truth  and  Good  in 
Proportion  to  the  Evidence  and  Certainty  in  his  Mind,  and 
the  Importance  and  Worth  of  them  to  his  Happinefs. 
Tliough  it  is  natural  and  neceflary  for  the  Mind  to  a6l  thus, 
and  it  mufl  a6l  in  confidently  with  that  Nature  which  the 
Author  of  its  Being  gave  it  to  refufe  :  And  a  Man  a6ling 
thus,  it  feems  muS  not  only  be  a  wicked  Creature,  buc 
mull  ceafe  to  be  a  Man.  Hence  when  the  Truth  of  Jefus 
Chrifl,  the  Truth  of  the  Gofpel,  the  Truth  which  Chrifl 
came  to  bear  Witnefs  to^  fhines  into  the  Mind,  and  the 

Goodnefs 


Serm.  V.  is  hy  the  Evidence  of  Truth  to  the  Minds  of  Men.     97 

Goodnefs  of  Chrift  and  his  Truth  appears  to  ic,  the  Soul 
will  Jove  him,  embrace  him  and  yield  ail  itfelf  up  to  his  O- 
bedience^  and  ic  can't  help  a6ling  with  the  greateft  Free- 
dom, and  mofl:  hearty  Choice  and  Confent,  when  it  does 
thus.  From  all  which  it  muft  follow,  that  the  Light  and 
Evidence  of  Truth  on  the  Minds  and  Confciences  of  Men, 
is  the  efFe6lual,  and  the  only  Way  of  promoting  the  King- 
dom of  Chrid,  and  fubduing  the  Hearts  of  Men  to  his 
Obedience. 

Use  I.  Hence  we  may  learn ^  that  Abundance  of  Men  are 
greatly  niiftaken  in  their  Endeavours  to  ferve  the  Kingdom  of 
Chrijl  ;     or  their  Pretences  to  ftich  Endeavours. 

If  Chrifl's  Kingdom  among  Men  can  be  promoted  no  0- 
ther  Way,  but  by  the  Evidence  of  the  Truth  to  the  Souls 
and  Confciences  of  Men,  then  all  Men  who  take  other 
Ways  to  promote  it,  misjudge  about  it,  and  take  wrong 
Ways  to  advance  it. 

Particular  i.  All  fuch  as  endeavour  to  conceal  the  Truth  from 
Men, 

Thus  the  Papifls  deal  with  Mankind,  they  will  not  let 
them  have  the  Bible,  nor  hear  many  Truths  contained  in  it, 
led,  as  they  pretend,  they  ihould  mifunderftand  them,  and 
make  an  ill  Ufe  of  them  ;     a6ling  from  a  falfe  and  ridicu- 
lous Maxim  among  them.  That  Ignorance  is  the   Mother  of 
Devotion.     And  many  of  other  Denominations  of  Chriftiani- 
ty  feem  willing  to  hide  fome  Truths  of  Religion  fi-om  Men, 
left  their  Minds  fhould  be  prejudiced  againft  the  reft  for 
the  Sake  of  them  which  are  moft  difagreeable  to  their  Luft 
or  carnal  Reafon,  and  reckon  they  will  be  more  likely  to 
become  Chriftians  if  they  don't  underftand  fome  of  the 
Truths  of  Religion.     Now  this  is  quite  contrary  to  the 
Way  which  Chrift  took  to  make  Men  Chriftians.  He  came 
to  bear  Witnefs  to  the  Truth,  and  to  manifeft  it  to  the 
Confciences  of  Men.     He  thought  the  beft  Way  to  fet  up 
his  Kingdom,  was  plainly  to  make  known,  and"  clearly  to 
to  teftify  all  the  Truths  of  the  Gofpel.     And  if  Chrift  was 
not  miftaken,  thofe  Men  moft  certainly  are,  who  take  a 
very  different  Method  to  advance  his  Kingdom  from  what 

O  our 


98     The  Way  to  promote  the  Kingdom  of  Christ     Serm.  V, 

our  Lord  himfelf  took,  and  came  from  Heaven  for.     The 
Kingdom  of  Chrift  is  in  the  Souls  and  Confciences  of  Men, 
in  their  Belief  of^  and  Obedience  to  the  Truth  as  it  is  in 
Jefus,  in   giving  up  all  their  Souls   and  Confciences,  and 
Lives  to  Chrifl,  and  the  divine  Truths  which  he  teflifies  : 
And  this  they  never  will,  never  can  do,  if  this  Truth  is 
unknown  to  them,  or  not  manifefled  to  their  Confciences. 
How  prepofterous  then  and  ridiculous  is  it  to  endeavour  to 
bring  Men  into  this  Obedience  by  hiding  from  them  that 
Truth  which  they  are  to  obey,  to  make  them  love  fome- 
thing  which  they  know  nothing  about,  and  to  believe  that 
to  be  true  and  good  which  they  can't  believe  at  all,  to  o- 
vercom.e  their  Prejudices,  and  conquer  their  Ignorance  by 
keeping  them  in  Ignorance?     This  Way  will  ferve  well  e- 
nough  to  make  Men  believe  they  are  good  Chriftians,  when 
they  are  Fools  and  Hypocrites,  and  know  not  what  Chrifli- 
anity  is.     But  'tis  the  Light  of  Truth  that  brings  Men  to 
be  the  Difciples  of  Chrifl  ;     'tis  Ignorance  that  hinders 
them  from  coming  to  him,  and  obeying  him  ;     and  makes 
and  keeps  them  the  Subje61s  of  the  Devil.     Chrift  con- 
quers by  Truth,  and  he  rides  profperoujly  becaufe  of  the  Truth, 
Pfal.  45.  4. 

2.  Such  as  mingle  the  Truth  with  Error  and  Fal/Joood. 
The  Apoflle  in  the  ifl  of  Romans  18.  tells  us  of  fome 
who  held  the  Truth  in  Unrighteoufnefs.  They  imprifoned  or 
fliut  it  up  that  it  fhould  not  influence  their  Lives,  or  con- 
quer their  Lufls  ,*  and  this  they  did  by  mixing  it  with  Er- 
rors and  corrupt  Fancies  of  their  own.  When  Men  endea- 
vour to  make  Men  Chriflians  by  teaching  them  fomeTruths^ 
and  mingling  fome  Falflioods  and  Errors  with  them,  they 
make  another  Sort  of  Religion  than  Chrifl:  has  inflituted 
and  revealed,  a  Sort  of  mungrel  Chrifliar^ity,  a  Religion  like 
that  of  the  Heathen  Pollitheifm  and  Idolatry,  in  which  fome 
Notices  of  the  Being,  and  Perfe6lions  of  God  were  given> 
but.  divided  from  the  Unity  and  Simplicity  of  his  Nature. 
As  when  Men  teach,  that  our  Salvation  all  comes  by  Chrifl 
the  -Son  of  God,  and  the  only  Saviour  ;  bpt  that  our 
Faith  and  good  Works  are  the  meritorious  Caufe  of  our 
ofctaining  Salvation  by  Chrifl^  and  that  our  good  Works 

v)  and 


Serm.  V.    is  by  the  Evidence  of  Truth  to  the  Minds  of  Men,    99 

and  Obedience  fliall  be  accepted  inflead  of  the  Fulfilment: 
of  the  Law  ;  or  that  our  moral  Virtues  and  good  Works 
and  final  Perfeverance  in  them,  are  the  Conditions  or  mate- 
rial Caufe  of  our  Juftification  :  Or  when  Men  mix  other 
Errors  with  fome  Truths  of  the  Gofpel,  they  make  a  new 
Religion  ;  it  is  not  the  Religion  of  Jefus  Chrifl:,  their  Dif- 
clples  ought  not  to  be  caird  Chriflians.  In  all  Cafes  where 
f  uch  Errors  corrupt  the  great  efTential  Do6lrines  of  the 
Gofpel,  the  Followers  of  them  want  a  new  Name  to  be 
coin'd  for  them  ;  Such  as  are  endeavouring  by  fuch  Ways 
to  promote  Religion,  are  not  advancing  the  Kingdom  of 
Chrift  which  is  only  promoted  by  the  Evidence  of  the  Truth 
which  he  came  into  the  World  to  bear  Witnefs  to,  not  by 
the  Corruption  of  them. 

3.  Such  as  life  every  Kind  of  Artifice  to  perfjjade  Men  to 
Chrijtianity^  bejide  the  plain  naked  Truths  of  Jefus  Chrift. 

1  low  ridiculous  and  aflonfliing  is  it  for  Men  to  endeavour 
to  perfwade  others  to  be  Chriflians  by  Flatteries  and  Allure- 
lueiits  of  the  World  ?  To  tell  them  fine  Stories  what  good 
Things  they  will  have  here,  or  to  encourage  them  with 
Hopes  that  Religion  will  not  very  much  crofs  their  worldly 
Lufts  and  Defires,  that  it  is  no  great  lliing  which  is  ex- 
pefted  from  them,  if  they  will  live  foberly  and  honeftly  in 
the  World,  ^and  carry  themfelves  well  ;  there  is  no  great 
Need  of  being  very  much  diflrefTed  about  Sin,  or  in  any 
great  Pain  and  Anguifli  of  Confcience  for  their  lofl  undone 
Eflate  by  Nature ;  no  great  Need  to  be  much  troubled  a- 
bout  the  Unlikenefs  of  their  Souls  to  God,  and  their  utter 
Unfitnefs  for  Communion  with  him;  nor  to  fee  and  mourn 
over  the  Enmity  of  their  Hearts  againfl  him,  and  their  Con- 
trariety to  the  infinite  Purity  of  the  divine  Nature,  and  to 
labour,  and  watch,  and  pray  Day  and  Night,  to  run  and 
wredle,  to  flrive  and  fight  againfl  Sin  and  the  Lufls  of  the 
World?  Or  that  if  they  do  but  believe  in  Chrift  they  need 
not  be  concerned  about  Holinefs  and  the  flridl  Conformity 
of  their  Hearts  to  the  Nature  and  Image  of  God,  nor  be 
any  farther  troubled  about  their  Sins.  Or  to  tell  them  that 
if  they  are  perfwaded  that  the  Gofpel  is  the  Word  of  Chrifl, 
and  that  Chrifl  came  to  fave  Sinners,  they  need  not  diflrefs 

O  2  themfelves 


iT^^: 


ICO      The  JVay  to  promote  the K'mgdom  of  Christ ^    S-erm..  V. 

themfelves  about  getting  any  other  Faith.  For  Men  to 
endeavour  to  JefTen  the  Stri6lners,  Purity  and  UniverfaJity 
of  the  Law  of  Chrift,  or  to  colour  over  and  fofcen  the 
Terrors  of  the  Law  denounced  againftall  Unbelivers^  and 
impenitent  Sinners;  and  to  draw  them  to  be  Chriftians  by 
outward  Kindnefs,  and  to  reprefent  Chrifl:ianity  as  little 
more  than  meer  good  Nature  ;  when  Men  ufeYuch  Kind 
of  Artifice  to  perfwade  Men  to  be  Chriflians,  they  quite 
miftake  the  Mark*  'Tis  the  plain  naked  Truth  told  to 
their  Confciences  that  muft  bow  them  to  the  Yoke  of 
Chrift,  if  ever  they  be  bowed  to  it. 

Truth  appears  mofl  amiable  in  its  own  native  Charms  and 
Force,  undrefTed,  and  without  Colour  or  Artifice.  If  the  Force 
of  plain  Truth  will  not  fubdue  Men  to  Chrift,  nothing  wilL 
The  other  Way  may  make  Men  Hypocrites,  but  not  Sub« 
jecls   of  the  Kingdom  of  ChrifL 

Use  ir.  Hence  'xe  karn   that  .many  by  their  endeavours  tO' 
Jerve  the  Interejls  of  Chrift's  Kingdom^  do  greatly   dijjh've  it.— 

Inftead  of  many  Ways  which  might  be  taken  Notice  of, 
whereby  Men  do  fo,  I  ihall  only  mention  three. 

I.  Such  as  uje  external  Motives  to  induce  Men  to  be  Chrif 
tians."- 

It  has  been  the  Art  of  Men  of  all  falfe  Religions  in  the 
World  to  a6l  in  this  manner  ;  and  it  is  too  "common  a 
Thing  for  thofe  who  go  under  the  faireft  Name,  and  beft 
outward  Denomination  of  Chriftians,  to  adl:  after  fuch  a 
Manner  as  People  of  falfe  Religions  think  neceflary  to  pro- 
mote their  Religion.  Befure  Men  are  always  eafy  to  be- 
lieve that  they  think  right  themfelves— Every  ^Fay  of  Man 
is  right  in  his  own  Eyes,  Prov.  21.  2.  And  it  muflbe  as  eafy  for 
them  to  believe  that  all  who  are  not  of  their  Mind,  think 
wrong,  and  ought  to  be  of  their  Mind.  And  as  Matters 
of  Religion  are  of  the  greateft  Importance,  they  think  there 
is  great  Need  to  take  Abundance  of  Pains  to  bring  them  to 
be'  of  their  Mind,  which  they  believe  is  to  think  right  : 
And  no  Doubt  many  are  from  hence  led  to  ufe  outward 
Motives  to  perfwade  or  oblige  Men  hereunto.  Chrift  tells 
bis  Difciples,  that  r/;^}' rto  killed  them  -ucould  think  they  did  Goi 


Serm.  V.  is  by  the  Evidence  of  Truth  to  the  Minds  of  Men,    i  o  i 

good  Service.  Joh.  i6.  2.  Men  ofccn  pciTwadc  thcmfelves 
ihcy  are  advancing  the  Kingdom  of  Chrifb,  and  bringing 
much  Honour  to  him  when  they  are  ufmg  outward  Mo- 
tives, and  worldly  Perfwafions  to  make  Men  Chrifbians. 
Hence  it  is  that  you  {hall  find  them  fometimes  earneftly 
perfwading  others  that  if  they  became  Chrillians,  and  yield 
Obedience  to  Chrill,  i.  e.  believe  and  acl  as  they  think 
is  pleafmg  to  Chrifl,  they  vvqll  have  great  Reputation,  E- 
fteem,  and  Honour  among  Men^  and  be  much  in  Favour 
with  great  and  v/ife  Men,  that  they  iliall  have  fuch  and  fucli 
Places  of  Profit  and  Honour,  and  Advantages  in  the  World  ; 
that  they  iliall  have  Protedlion  and  Security  from  their  En- 
emies. But  on  the  other  Hand,  if  they  do  not  obey  Chrill, 
and  fubmit  to  his  Laws  and  Orders,  i.  e.  if  they  do  not 
believe  and  praftife  what  they  believe  to  be  Chrillianity, 
they  will  be  left  Vv^thout  Proteclion  and  Defence  ;  they 
will  have  no  Favour  from  the  Government  under  which 
they  live  ;  that  they  will  have  no  Favour,  and  Edeem  of 
Men  in  Power  and  Authority,  but  will  loofe  their  Reputa- 
tion with  fuch.  Yea  that  they  fliall  be  ptmiflied,  fined, 
imprifoned,  whip'd  ,*  their  Eftares  confifcated  ;  their  P'a- 
milies  brought  to  Beggary  ;  they  fliall  have  no  Employ- 
ment in  the  State,  nor  Encouragement  in  Trade  and  Buii- 
nefs,  and  the  like.  And  Men  think  by  thefe  Methods  they 
are  doing  admiirable  Service  to  Chrift  and  his  Kingdom,  but 
Chriffc  will  never  thank  them  for  all  fuch  Service  ;  all 
fuch  Methods  are  directly  againfl  Chrift  and  the  Intered  of 
his  Kingdom,  however  fpecious  they  look,  they  can  do 
nothing  to  advance  P.eligion,  but  are  the  moil  likely  Means 
to  advance  the  Kingdom  of  Satan  :  They  tend  to  make 
Men  Flypocrites,  to  induce  them  to  embrace  what  other 
iMen  call  Chriftianity,  and  praftife  v/hat  others  teach  them 
is  Obedience  to  Chriil,  againit  their  Confciences  ;  or,  at 
beil,  without  any  Confcience,  or  knowing  whether  it  be 
right  or  wrong.  Thefe  Methods  carry  fufficient  Convicti- 
on, that  iiich  a  Faith  and  Obedience  will  pleafe  thofe  who 
ufe  thefe  Arts  with  them,  but  they  give  no  Conviction  that 
it  will  pleafe  Chrift  :  They  never  do,  nor  ncAX-r  can  give 
anv  Li^ht  to  the  Underftanding,  but  rather  prejudice  the 

Mind 


102     The  Way  to  promote  the  Kingdom  0/ Christ,      Serm.  V. 

Mind  againfl  Truth,  and  receiving  Light.  And  if  the 
Things  be  never  fo  right,  which  they  are  perfwaded  to, 
yet  if  they  receive  and  pradife  them  from  thefe  Motive?, 
they  are  jufl  fo  far  Hypocrites,  and  the  Subje6ls  of  their 
Lufts  and  of  the  Devil,  and  not  of  Chrift  who  came  to  bear 
Witnefs  to  the  Truth,  to  conquer  Men,  and  bear  Rule  in 
them  by  the  commanding  Pov/er  of  the  Truth.  It*s  not 
only  ridiculous,  and  nonfenfical  to  hire,  and  perfwade  a 
Man  by  outward  Motives  to  love  Chrift,  and  to  fcare  him 
by  worldly  Terrors,  to  obey  ChriH:  ;  but  'tis  contrary  to 
the  Nature  of  Chrift's  Kingdom,  for  it  tends  to  hinder  a 
Man  from  loving  and  obeying  Chrift,  and  to  perfwade  him 
that  he  does  love  and  obey  the  Truth  when  he  only  ferves 
his  Belly  and  his  Lulls  ;  It  turns  off  a  Man's  Mind,  and 
Attention  from  the  proper  Objeds  and  Motives  of  Religi- 
on, to  the  Objects  and  Confiderations  of  this  World,  which 
are  entirely  foreign  from  it.  You  will  eafily  fee  this  if  it 
be  brought  to  a  particular  Inflance.  All  Chridians  own  that 
the  Sacrament  of  the  Lord's  Supper  is  a  pofitive  Rice  and 
Jnflitution  of  Chriftianity,  and  ought  to  be  attended,  and 
celebrated  in  Rem.embrance  of  the  dying  Love  of  the  Re- 
deemer, and  that  it  might  be  a  Seal  of  all  our  Chriflian  En- 
gagements to  God,  and  Expe6lations  from  him  by  Chrifl ; 
and  of  the  myflical  and  fpiritual  Benefits  of  the  Death  of 
Chrift,  and  the  Covenant  of  Grace.  Now  fuppofe  a  Per- 
fon  lliould  be  perfwaded  that  if  he  diligently  attended  this 
holy  Sacrament  three,  or  ^\x  Times  in  a  Year,  or  in  this  or 
that  Place,  he  iliould  be  a  Juftice  of  the  Peace,  and  he 
therefore  does  it  with  all  the  vifible  Devotion  in  the  World, 
'tis  eafy  to  fee  that  in  all  this  he  has  done  no  Duty  to  God 
nor  ferved  Chrifl,  but  hereby  he  has  been  purchafmg  the 
Office  of  a  Juftice  of  the  Peace.  Again,  it  is  a  Duty  both 
of  natural  and  inflituted  Religion,  that  a  Man  fliould  pray 
in  his  Family.  Now  fuppofe  you  fliould  be  perfwaded  that 
if  you  did  not  twice  a  Day  pray  in  your  Family  you 
fhould  pay  a  Fine  of  five  Pounds  at  the  Yeai-'s  End,  and 
therefore  you  fliould  pray  twice  every  Day  in  your  Family, 
you  have  not  been  worfliipping  God,  and  ferving  Chriilin 
it,  but  praying  that  you  might  fave  five  Pounds  ;  jufl 
%  •    fo 


Serm.  V.  is  by  the  Evidence  of  Truth  to  the  Minds  of  Men.  103 

fo  far  as  worldly  Motives  infiuence  Men's  Religion,  juft 
fo  far  they  are  Hypocrites,  and  have  no   Religion  at  al'. 

2.  Such  as  declare,  and  teach  Uncertainties  for  the  Truth  rf 
Chriji:  ^ 

Chrill  came  to  bear  Witnefs  to  the  Truth,  and  to  make 
it  manifefl:  to  the  Confciences  of  Men  ;  the  great,  eter- 
nal Truths  of  God,  his  Nature,  Being,  Attributes,  and  Pro- 
vidence, his  Power  and  Grace,  to  ihow  them  the  curfed 
Nature  and  Mifery  of  Sin,  to  fliow  them  a  Saviour,  and 
the  Way  of  Salvation  ;  not  to  tell  them  doubtful  Stories, 
or  feed  them  with  Ambiguities  and  Uncertainties.  And  it 
is  the  Manifeftation  and  Evidence  of  thefe  great  Truths  to 
their  Minds  that  makes  them  Chriflians,  and  brings  them 
into  Subje6lion  to  the  Kingdom  of  Chrift.  Now  when 
Men  declare  doubtful  and  uncertain  Things  as  Matters  of 
Importance,  or  Truths  of  Chrift  ;  and  inllead  of  the  great 
Things  of  Jefus,  endeavour  to  perfwade  Men  that  fuch 
Things  are  neceflary  to  be  known  or  believed,  or  done, 
which  can't  be  made  evident  to  Men's  Confciences  out  of 
the  Gofpel,  and  according  to  the  ordinary  Way  of  God's 
inanifefting  his  Truth  to  his  People  by,  and  in  his  Word 
they  do  no  Ways  ferve  the  Kingdom  of  Chrid,  but  hinder 
it.  This  is  the  Way  to  take  Men's  Minds  off  from  an 
Attention  to  the  Truths  of  the  Gofpel,  and  the  Evidence 
of  them,  to  Matters  of  doubtful  Difputation,  which  the  A- 
poille  warns  againfl,  Rom.  14.  i  and  to  fet  them  either 
to  contend  with  one  another,  or  to  perfwade  them  to  be- 
lieve Things  to  belong  to  the  Truth  of  Chrift,  which  are 
not  evident  to  their  Confciences,  and  fo  can't  govern  their 
Souls  by  the  Authority  of  Chrift.  Either  of  which  leads 
Men's  Minds  from  Chrift,  and  an  Obedience  to,  and  Prac- 
tice of  his  Will;  to  fet  up  Men  for  their  Mafters.     This  is 


contrary  to  the  Faith  of  the  Gofpel  ;  and  as  fuch  Timo- 
thy is  warn'd  againft  it,  i  Tim.  1.4,  5.  Neither  give  Heed 
to  Fables,  and  endlefs  Genealogies ^  ^vhich  minifter  Quejliom 
rather  than,  godly   Edifying,     ivhich    is   in  Faith,      AViv   tht 


^'ions 

End  of  the  Commandment  is  Charity y  out  of  a  pure  Heart,  an 
of  a  good  Confcicnccj  and  of  Faith  unfeigned. 


2.  Such 


104     '^^^^  ^^y  ^^  P'o^f^ote  the  Kingdom  of  Christ,     Serm.  V. 

3.  Such  as  tfiake  a  perfonal  application  of  Truths  to  particu- 
lar Perfons  in  a  peremptory  unconditional  Manner, 

I'he  Trudis  of  Chrift  are  to  be  manifeiled  to  the  Con- 
fciences  of  Men,  and  fo  they  will  overcome  the  Soul,  and 
bow  it  to  the  Obedience  of  the  Gofpel.  But  the  particu- 
lar Application  of  thefe  Truths  is  made  by  Chrift  himfelf 
through  his  Holy  Spirit,  giving  Evidence  of  them  to  the 
Confcience,  and  their  particular  Relation  to  this  or  that 
Man.  But  v/hen  Men  pretend  to  make  that,  they  do  very 
often  greatly  diflerve  the  Kingdom  of  Chrifi:,  while  perhaps 
they  think  they  are  zealoufly  ferving  it.  As  for  Inftance, 
it  is  a  plain  and  certain  Truth  that  he  that  is  impenitenc 
and  an  Unbeliever  ihall  be  damned.  And  without  a  Man 
is  regenerated,  and  born  again  he  iliall  not  enter  into  the 
Kingdom  of  God.  Now  for  me  to  make  a  perfonal  uncon- 
ditional Application  of  this  Truth,  and  to  fay  to  this  or 
that  Man,  you  are  an  unconverted,  unregenerate  Sinner, 
and  will  be  damned,  has  no  Tendency  to  ferve  the  King-  .  • 
dom  of  Chrift  ;  but  greatly  tends  to  difTerve  it.  For  it 
is  in  the  Nature  of  the  Thing  impoflible  that  it  iliould  car- 
ry Convi6lion  along  with  it,  and  has  an  apparent  Tenden- 
cy to  irritate,  exafperate  and  prejudice  Men,  even  if  it  be 
materially  true.  For  every  Man  of  ordinary  Capacity  in 
the  World  who  has  read  the  Gofpel,  may  certainly  know- 
that  I  have  no  other  Way  to  know  this  concerning  any- 
particular  Man,  but  by  knowing  the  evident  and  certain 
Marks  of  Impenitency  and  Unbelief  in  him.  Now,  tho' 
I  may  certainly  know  from  the  Word  of  God  what  are  ^^» 
the  Marks  of  Impenitency  and  Unbelief,  yet  1  can  only 
probably  know  them  in  this  or  that  particular  Man  ;  and 
therefore  can  only  conditionally  apply  them  to  him,  and 
mufl  leave  it  to  God,  and  his  own  Confcience  to  determine 
whether  they  belong  to  him,  or  not  ;  and  this  the  Man 
knows  can  as  well  be  determined  by  declaring  thofe  Truths, 
and  the  Marks  of  that  State,  as  by  any  perfonal  and  per- 
emptory Determination  of  mine  concerning  him  ;  and  the 
Application  is  properly  and  alone  the  Work  of  Confcience, 
in  the  Hand  of  Chrift,  and  his  Holy  Spirit  ;  when  there- 
fore I  do  that,  I  do  what  I  cannot  evidence  to  any  Man's 

Confcience 


Serm.  V.  is  by  the  Evidence  of  Truth  to  the  Minds  of  Men.     105 

Confclence  to  be  a  Truth,  or  that  I  know  it  to  be  fo,  and 
therefore  I  not  only  prejudice  his  Mind  againit  me,  but  a- 
c,ainft  the  Truth  itfelf,  i.  e.  againfl  the  Convi6lion  of  Truth, 
thereby  hindering  his  Converfion  and  Salvation,  inftead  of 
promoting  it :  There  is  no  Way  that  it  tends  to  convince 
him- that  that  is  true  which  I  fay,^  unlefs  I  can  perfwade 
him  tliat  I  am  immediately  informed  by  the  Spirit  of  God 
that  it  is  fo  ;  and  this  is  to  perfwade  him  to  believe  a  Lie, 
,and  to  draw  away  his  Mind  from  the  Authority  of  the 
\Vord  of  Chrifl,  to  my  fclf,  and  Chrifl's  pretended  Autho- 
rjcy  in  me,  which  is  not  given  me  by  Chrifl ;  but  to  fay 
the  beft  of  it,  ignorantly,  boldly  and  infolently  ufurped. 
I'lit  then  if  what  I  fay  to  the  Man  in  this  perfonal  Appli- 
cation be  not  fo  much  as  materially  true,  as  it  is  pofTible  it 
may  not  ;  and  for  ought  I  can  certainly  know,  the  Man 
may  be  regenerate,  and  born  again  ;  then  I  am  guilty  of 
uttering  a  Fallhood  and  a  Lie  in  the  Name  of  Chriil,  as 
well  as  of  invading  the  Office  of  Chrifl,  and  of  the  Holy 
Ghoffc,  and  of  Confcience  :  And  "we  knovi  that  no  Lie  is  of 
ths  Truth ^  I  John  2.  21.  Nor  can  the  Glory  of  God,  and 
the  Kingdom  of  Chrifl  be  ferved,  but  is  difTerved  by  it,  and 
the  Comfort  and  Ufefulnefs  of  his  Servants  hindred  ;  my 
Fellow- Servant  is  beaten,  and  a  Bar  laid  in  the  Way  of 
another's  promoting  the  Kingdom  of  Chrifl.  So  when  in 
our  perfonal  Applications  of  Truth  we  a6l  in  a  peremptory 
unconditional  Manner,  we  do  no  Ways  advance  the  King- 
dom of  Chrifl,  but  hinder  it,  and  take  off  Men  from  pla- 
cing an  entire  Faith  in  Chriil,  and  yielding  an  unreferved 
Obedience  to  him  ;     to  a  Faith  in,  and  Obedience  to  us. 

But  the  III.  Use  is  to  fliow  us.  That  'tis  impojjible  the 
Souls  and  Confciences  of  Men  fhould  have  any  other  rightful  Lord 
hut  Chr'ifi. 

The  Kingdom  of  Chrifl  is  a  Kingdom  which  God  fent 
Him  into  the  World  to  fee  up,  and  this  is  built  on  the  Truth 
which  he  came  to  bear  Witnefs  to,  and  is  promoted  only 
by  the  Evidence  of  the  Truth  to  the  Confcience.  Chrifl 
is  the  King  of  Truth,  and  his  Kingdom  is  a  Kingdom  of 
Truth  :     Therefore  Chrifl  as  King  in  his  Kingdom,  has  the 

P  '  folc 


10(5     The  Way  to  promote  the  Kingdom  of  Christ,     Se^.v..  V. 

fole  Right  of  giving  Law  to  the  Confciences  of  Men,  the 
fole  Right  of  guiding,  and  direfting  them.  And  Men's  Con- 
fciences may  never  be  fubmitted  to  any  other  Lord.  Mat. 
23.  8,9,  10.  Be  ye  not  called  Rabbi ,  for  one  is  your  Mafier^ 
even  Chrift.  And  call  no  Man  Father  upon  Earth,  for  one  is 
your  Father  which  is  in  Hfaven.  Neither  be  ye  called  Miifers, 
for  one  is  your  Mafiery  even  Chrift.  Whoever  pretends  to 
iet  up  or  acknowledge  any  other,  fets  up  another  King  and 
Lord  of  Truth  ;  makes  another  King  in  Chrift^s  Kingdom  ; 
by  all  which  he  denies  the  great  fundamental,  unchange- 
able Truth,  that  Chrill:  is  the  King  of  Truth  ;  he  denies 
that  Chrift  came  into  the  World  tobearWitnefsto  theTruth, 
becaufe  he  denies  the  great  Truth  that  he  came  to  bearWit- 
'r]Q^s  to,  upon  which  the  Certainty  and  Evidence  of  all  o- 
ther  Truths  he  came  to  bear  Witnefs  to,  depend.  If  there 
be  any  other  Lord  of  Confcience  but  Chrid,  then  he  is  no 
King  ;  he  has  no  Kingdom  among  Men,  he  did  not  then 
bear  Witnefs  to  the  Truth,  but  to  a  Falihood.  And  if  it 
were  fo,  the  Evidence  of  Truth  to  the  Confciences  of 
Men,  would  dethrone  Chrifl,  and  fet  up  another  King  in 
his  Stead. 

Use  IV.  Hence  iL>e  may  infer  ^  that  after  all  the  Fains  and  En- 
dea'Dours  of  all  the  Men  in  the  fForld,  they  can't  poffibly  make 
any  Man  a  \  true  Chrijiian. 

-  'No  Man  can  be  fo  who  is  not  made  fo  by  the  Evidence 
and  Light  of  divine  Truth  iliining  in  his  Mind,  convinc- 
ing his  Confcience,  and  bov^ang  his  Will  freely,  and  hear-^ 
tily  to  embrace  Chrift,  and  the  Obedience  of  the  GofpeL 
And  to  effe6i:  this  is  beyond  the  Power  of  Man.  Man 
may  declare  that  Truth  which  Chrift  came  to  bear  Witnefs 
to,  but  he  can't  make  any  other  Man  apprehend  the  di- 
vine Excellency,  and  Certainty  of  that  lYuth  :  This  is 
the  alone  Work  of  Chrifl,  and  the  Holy  Spirit.  The  Mind 
^of  Man  is  by  Sin  darkned  and  prejudiced  againfl  thofe 
Truths  of  the  Gofpel  ;  Man  has  wronged  God  and  has  a 
Confcioufnefs  that  God  is  angry  with  him,  and  is  able  to 
paniili  him  for  it,  and  he  is  afraid  he  will,  and  therefore 
he  hates  him.     And  befide,  he  has  fince  the  Fall,  a  natural 

L^nlikenefs 


Serm.  V.    is  by  the  Evidence  of  Truth  to  the  Minds  of  Men.  107 

Unlikcncfs  to  God,  and  hates  the  Holinefs  and  Purity  of 
the  divine  Nature,  and  that  Purity  which  the  Truth  of 
Chrifh  requires ;  and  hence  he  will  either  lly  from  God,  and 
be  prejudiced  again  ft  the  Offer  of  Reconcihation  to  him, 
through  Fears  and  Jealoufies  of  his  Heart,  that  God  is  not 
fincere  and  in  carnetl,  and  that  he  will  not  be  reconciled 
to  him  on  the  Terms  of  the  Gofpel  ;  or  he  will  imagine 
that  if  he  grows  better,  and  amends  thofe  Things  for  which 
God  is  difpleafed,  that  he  will  therefore  be  the  more  in- 
clined to  pity  and  pardon  him:  Both  which  are  contrary 
to  the  Truth  of  the  Gofpel :  Or  elfe  the  Man  under  the 
ftupid  Blindnefs  and  Infenfibility  of  his  Heart,  can't  fee 
any  great  Evil  in  Sin,  and  therefore  not  that  Need  of  fuch 
a  Way  of  Reconciliation  as  the  Gofpel  provides,  and  fo 
will  not  be  afraid  of  the  divine  Anger  and  Puniiliment  due 
for  Sin  :  He  will  not  believe  there  is  fuch  an  abfoiute 
NeceiTity  of  Chrifl,  'and  the  Virtue  of  his  Blood  ;  or 
the  NecefTity  of  a  thorough  Change  of  his  Pleart  and 
Life.  And  it  is  not  in  the  Power  of  Man  to  remove 
the  Blindnefs,  the  Prejudices,  and  Jealoufies  of  the 
Minds  of  Men.  Man  can  declare  the  Truth,  but  there  is 
a  NeceiTity  for  the  Spirit  of  God  to  open  his  Eyes,  and 
make  him  fee  that  it  is  the  Truth,  the  Truth  of  God  tefli- 
fied  by  Chrifl  ,*  That  thofe  Things  are  real  and  certain 
I'hings  ;  then  he  will  b^  overcome,  and  bow'd  to  Chrifl, 
he  will  be  brought  into  Subje6lion  to  his  Obedience.  Men 
can  only  minifterially  promote  the  Kingdom  of  Chrift,  and 
propound  Truth  :  But  to  enlighten  the  Mind,  and  flreng- 
then  and  difpofe  it  to  receive,  and  own  the  Truth  ;  to 
remove  the  Prejudices,  and  Jealoufies  of  the  Heart  concer- 
ning God,  to  make  the  Soul  attend  to  the  Truth,  and  the 
Force,  and  Beauty  and  Power  of  it  fliine  into  his  Heart  ; 
and  to  make  him  feal  the  Influence  of  it  on  his  Confcience^ 
this  is  the  Work  of  the  Spirit  of  God.  The  God  of  this 
World  blinds  the  Minds  of  Men,  left  the  Light  of  the  glori- 
ous Gofpel  of  Chrift,  who  is  the  Image  of  God,  fhould  flnne  in- 
to thenu  But  it  is  the  God  and  King  of  Truth  who  fhin- 
eth  into  their  Hearts,  to  free  them  from  the  blinding 
Power  of  their  Lulls,  and  Pride  and  Enmity,  to  give  the 

P  %  Light 


io8      The  JVay  to  promote  the  Kingdom  of  Christ,    Serm.  V. 

Light  of  the  Knowledge  of  the  Truth  unto  them,  i  Cor. 
4.  4^  5- 

Use  V.   This  Do^rlne  gives  you   a  Rule  by  which  tu  judge- 
of  your  Chrijiianity,  or  being  the  Members  of  thrift's  Kingdom, 

The  Kingdom  of  Chrift  is  promoted  by  the  IVutii,  or 
Men  are  brought  into  it  by  feeing  the  Force  and  Evidence 
of  the  great  divine  Truths  which  the  Gofpel  reveals,  or 
Chrifl  came  to  bear  Witnefs  to.  Now  hence  you  may  learn 
whether  you  are  the  Subjedls  of  Chrift  or  no.  If  you  are 
Chriftians  becaufe  it  is  the  Cuflom  of  the  Country  to  be  fo, 
or  becaufe  you  have  been  induced  to. your  Profefiion  by  a- 
ny  worldly  Motives  or  Perfwafions  ;  if  you  profefs  Faith 
in  Chrifl,  and  Obedience  to  him,  becaufe  you  are  afraid  of 
doing  otherwife  ;  becaufe  you  iliall  loofe  or  mifs  of  fome 
worldly  Good  and  Advantage,  or  be  in  Danger  of  fome  tem- 
poral Evils  or  Difad vantage,  if  you  did  not  fo  ;  yea  if 
you  perfwade  yourfelves  you  are  Chriftians  becaufe  your 
Imaginations  have  been  greatly  terrified  with  Fears  of  Hell, 
and  you  were  afraid  you  fliould  go  there  if  you  be  not  ; 
or  only  becaufe  you  hope  by  being  Chriftians  to  efcape  it ; 
if  thefe  Things,  or  a  muftaken  Notion  about  Chrift,  and 
the  Nature  of  the  Gofpel  Obedience,  have  perfwaded  you 
to  become  Chriftians  ;  or  if  when  you  gave  up  yourfelves 
(as  you  fuppofed)  to  Chrift,  you  did  not  know  what  you 
did,  but  a6ted  in  the  Tumult  of  your  Paffions,  and  from 
the  Heat  of  Imagination,  you  need  not  be  at  a  Lofs  about 
your  State,  and  if  you  fancy  you  are  the  Subjefts  of  Chrift 
you  are  deceived  ;  you  are  the  Children  of  Darknefs,  and 
not  of  Light  ;  you  are  ftill  Subje6ls  of  the  Devil,  and  not 
of  Chrift.  But  if  the  Force  and  Evidence  of  Truth,  has 
ftiined  into  your  Minds  ;  if  you  have  from  the  divine 
Truth  of  what  Chrift  has  teftified  from  God,  feen  the  true 
Nature,  and  real  Hatefulnefs  of  Sin,  feen  your  own  Sinful- 
nefs.  Pollution,  and  hateful  Unlilcenefs  to  God  ,•  if  you 
have  had  a  feeling,  real,  and  powerful  Convi6lion  of  the 
Truth  of  the  divine  Perfections,  of  the  glorious  Offices  of 
Chrift,  and  of  his  Power,  and  Willingnefs  to  fave  you,  and 
of  the  Excellency  of  liolinefs  ,•    and  have  thereby  been 

made 


Serm.  V.  is  by  the  Evidence  of  Truth  to  the  Minds  of  Men,  109 

made  willing  to  accept  of  Chrifl,  and  chofen  him  for  your 
Saviour,  if  you  have  chofen  his  Terms  of  Salvation,  and 
the  Way  of  Holinefs,  and  love  them  for  Chrifl's  Sake,  for 
their  own,  for  the  Sake  of  the  Truth,  Fitnefs  and  Good- 
nefs  of  them  :  if  you  chufe  to  pleafe  and  obey  Chrifl:  and 
the  Truth  from  the  Knowledge  and  Love  of  it  overpouring 
your  Hearts,  then  you  belong  to  Chrift,  you  are  his  Sub- 
je6ls,  and  have  been  tranflated  out  of  the  Kingdom  of  Dark- 
nefs  into  the  marvellous  Light  of  Chrifl:  and  of  Truth. 

Use  VL  This  Dodtrine  may  be  improved  to  quicken  and  di- 
rect OUT  Endeavours  to  promote  the  Kingdom  ofChriJl.— 

We  ought  all  to  be  concerned  to  do  all  that  is  poflTible 
for  us  to  promote  this  Kingdom  and  ferve  the  Interefls 
of  it.  It  is  the  mofl:  jufl:  and  righteous,  the  greateffc,  befl:, 
and  mofl;  glorious  Kingdom  in  the  World;  a  Kingdom  which 
is  above  all  Things  in  the  World  dearefl:to  God.  This  has 
coft  the  Son  of  God  all  the  Sorrows  and  Sufferings  of  his 
Life,  his  Blood,  and  Death.  It  is  a  Kingdom  founded  in 
Truth,  built  up  and  effcabliflied  by  it :  and  which  only  re- 
covers Men  to  Truth,  to  God  and  to  themfelves.  The 
Nature  of  this  Kingdom  fliows  us  it  is  of  infinite  Impor- 
tance to  endeavour  all  we  poflibly  can  to  promote  and 
advance  it.  The  Nature  of  it  alfo  fliows  us  how,  and  by 
what  Means  we  are  to  endeavour  the  Interefl:s  of  it  in 
every  Condition  of  Life  ;  in  whatever  State  we  are  in, 
we  are  to  a6l,  and  fpeak,  and  live  the  Truth  as  it  is  injefus; 
whether  Men  will  hear,  or  forbear,  we  are  to  bear  Wit- 
nefs  to  the  Truth.  The  Apofl:le  fays,  2  Cor.  13.  8.  l^-^e 
can  do  nothing  againft  the  Truth y  but  for  the  Truth.  If  we 
belong  to  Chrifb  we  can  willingly  do  no  other,  and  if  we 
would  promote  his  Kingdom  there  is  no  other  way.  If  we 
declare,  or  if  we  live  and  pradlife  Errors  and  Falfhoods,  we 
are  promoting  the  Kingdom  of  the  Devil  which  is  founded 
in  Lies,  and  Darknefs,  and  fupported  by  the  fame  Means.  U 
we  hide  the  Truth  from  Men,  or  endeavour  to  deceive  them; 
if  we  hinder  them  from  feeing  the  Truth,  or  put  and  keep 
them  under  Difadvantages  to  know  it,  jufl:  fo  far  we  are 
ferving  the  Kingdom  of  Satan  and  oppofing  the  Kingdom 

of 


no  TheWa'j  to  promote  the  Kingdom  of  CnvdST.^c,  Serm.  V. 

|<>f  Chriil:.  The  Miniflers  of  the  Gofpel  can  no  other  Way 
^_  Vance  the  Kingdom  of  Chrifl:  than  in  living  ^and  preach- 
ing Truth,  fetting  before- Men  in  the  cleareft  Manner 
poifible  the  great  I'ruths  of  Jefus  Chrift.  When  they  preach 
Errors,  when  they  preach  Uncertainties,  when  they  preach 
themfelves,  and  their  own  Fancies,  they  are  ferving  the 
Kingdom  of  Satan,  and  not  of  Chrift;  and  fo  they  are 
when  they  take  Men'sMinds  off  from  the  great,  important, 
neceffary,  and  eternal  Truths  of  Rehgion,  and  inftead  thereof 
tell  them  that  which  Chrift  in  his  Word  has  not  told  them, 
when  they  take  any  Method  but  as  far  as  poilible  to  have 
the  Truth  manifefted  to  every  Man's  Confdcnce  in  the  Sight 
of  God,'-.So  Magiftrates,  Rulers,  and  private  Men  in  their 
Places,  are  to  live,  and  fpeak,  and  a6l  the  Truth,  and  to  do 
all  they  can  that  every^Man  may  enjoy  with  the  entire 
Freedom  of  his  Mind  andConfcience,  the  beft  Advantages 
he  can  have  to  know  the  Truths  of  Jefus  Chrift,  and  be 
under  the  moft  happy  Circumftances  to  judge  of  it  without 
prejudice  or  Partiality,  and  be  overcome  by  the  Force  and 
Evidence  of  Truth  ,v  nothing  elfe  can  ever  captivate  him 
to  the  Obedience  of  Chrift.  The  Kingdom  of  Chrift  is  found  - 
ed  in  Truth,  'tis  upheld  by  it  :  and  it  is  the  Love,  and 
Pradlife  of  Truth  which  is  the  Life  and  Soul  of  it.  That 
Man  who  will  not  be  conquered  by  the  meer  Force  and  Evi- 
dence of  divine  Truth,  will  never  be  a  Subje6l  of  Jefus  Chrift, 
he  is^  in  Darknefs,  and  notwithftanding  every  other  Me- 
thod, he  will  abide  in  Darknefs,  and  make  his  Bed  in 
eternal  Darknefs. 


SERMON 


Se RM.  VI.         All  regeiterate  and  renewed  Souls ^  Sec.         1 1 1 

SERMON      VI. 


All  regenerate  and    renewed    Souls  are  the 
Subjeds  of  Chrift. 


V.      OBSERVATION. 

^^ery  One  who  is  of  the  Truth,  or  every  renev^ed 
S^^'^^  ^"^^  c;2%/;f?2^(i  Souly  is  a  Siibjed;  of  Chrijt^  and  "mil 
SS  ^  ^Z  hear  his  Voice. 


m 


fr\ 


In  difcourfing  on  this  Obfervation,  I  fhallcoii- 
fider 

1.  JVhat  it  is  to  be  of  the  Truth. 

2.  Every  Ofie  who  is  fo,  is  renei^ed  and  enlightned. 

3.  He  is  a  Subject  of  Chrift. 

4.  Every  fuch  Soul  ivill  hear  the  Voice  of  Chrift. 

Confider  i.  TVhat  it  is  to  be  of  the  Truth. 

The  Phrafe  in  general  imports  a  Perfon's  belonging  to 
the  Truth,  being  derived  from  it,  begotten,  or  born  of 
it  ;  as  to  be  of  fuch  a  Family  is  to  be  derived  or  defcend- 
ed  from  it,  or  to  belong  to  it;  to  be  of  a  Country,  or  of 
a  Kingdom,  is  to  belong  to  that  Land  ;  to  be  one  of  that 
Society  or  Corporation,  to  be  of  fuch  a  Church  is  to  be- 
long to  it,  or  to  be  one  of  its  Members;  fo  to  be  of  the 
Truth  is  to  belong  to  that;  to  derive  one's  Charafler,  and 
Name  from  a  Relation  to  ir.  Now  as  the  Truth  Chrifl 
fpeaks  of,  you  have  heard  before,  is  the  Truth  of  God  ; 
thofe  divine  eternal  Truths  concerning'^  the  Being,  Sub- 
fiflence^  Perfeclions,  and  Will  of  God;    hisGoverment  and 

Providence, 


112  All  regenerate  and  renewed  Souls  Serm.  VI. 

Providence,  which  Chrift  came  to  reveal  and  teflify :  and 
the  Scare  of  Man  by  Nature,  his  fallen,  fmful  lofl  Conditi- 
on ;  and  the  glorious  Way  of  Recovery  to  the  Favour  and 
Love  of  God,  and  everlafting  Communion  with,  and  Blcfled- 
nefs  in  him.  To  be  of  the  Truth  therefore,  in  the  Senfe 
of  the  Text,  is  to  be  really,  and  truly  religious,  or  to  have 
a  right  and  real  Senfe  of  true  Religion  ;  of  its  infinite 
Worth  and  Excellency,  a  Pleafure  and  Satisfa<51ion  in  it, 
and  in  feeling  its  divine  Power  and  Influence  in  the  Soul. 
To  be  of  the  Truth,  means  therefore 

I .   To  he  an  hearty  and  unfeigned  Lo^oer  of  it. 

A  Man  who  loves  Religion  with  all  his  Soul,  delights  in 
the  Knowledge  that  makes  him  wife,  and  holy,  and  good, 
and  like  the  bbje6l  of  all  true  Religion,  i.  e.  the  true  God, 
that  Man  is  of  the  Truth. 

God  is  the  only  Obje6l  in  whom  all  Religion  terminates, 
and  centers.  Hence  all  the  Worfhip,  and  religious  Service 
(as  it  has  been  called)  which  has  ever  been  paid,  or  per- 
formed by  Men,  has  been  offered  to  fomething  under  the 
Notion  of  God  ;  but  as  there  is  but  one  true  God,  fo 
there  can  be  but  one  true,  and  right  Obje6l  of  all  religious 
Worfliip,  about,  or  concerning  whom,  all  true  Religion  is 
converfant  :  And  to  love  Religion  or  the  Truth  of  that, 
or  Truth  as  it  relates  to  it,  is  to  love  the  Truth  of  God  ; 
this  is  to  be  fincerely  and  heartily  difpofed  to  receive  and 
embrace  all  that  Truth  concerning  him,  or  relating  to  his 
Being,  Perfe^ions,  Providence,  or  Government ;  the  Way 
of  our  Communion  with  him,  and  Happinefs  in  him,  which 
only  makes  us  wife,  and  good,  and  truly  happy.  To  be 
of  the  Truth  is  heartily  and  unfeignedly  to  love  thefe 
Truths  :  There  have  been  many  Pretenders  to  the  Love 
of  Truth,  and  Wifdom  in  the  Heathen  World  ;  who  have 
therefore  given  themfelves  the  Name  of  PhilofopherSy  but 
mofl  of  them  have  rather  deferved  the  Name  of  Morofo- 
phers,  or  Lovers  of  Folly  ;  for  while  they  have  pretended 
to  love  Truth  they  have  not  been  willing  to  receive  the 
Truth  in  the  Love  of  it.  They  have  made  their  own  Un- 
derftandings  the  Meafure  and  Standard  of  Truth,  rather 
ilian  fubmitted  their  Underflandings  to  the  Influence  and 

Force 


Serm.  VI.  are  the  SubjcBs  of  CHRIST.  113 

Porce  of  Truth  :  Their  Pride  and  Lufls  bhnded  their 
Minds.  Hence  is  that  Chara6ler  the  Apoftle  gives  of  them 
Rom.  I.  18.  fVho  hold  the  Truth  of  God  in  Unrighteoufnef. 
And  V.  22.  ProfeJJhig  themfclves  to  be  wife,  they  became  Fools. 
And  V.  25.  They  changed  the  Truth  of  God  into  a  Lie.  Many 
Men  love  fome  Truths,  as  of  natural  Philofophy,  and  of 
the  Works  of  Nature,  but  while  their  Love  of  it  is  meerly 
in  the  Things  themfelves,  and  terminated  on  them,  they 
are  not  properly  Lovers  of  Truth,  for  all  Truth  leads  to 
God,  and  terminates  in  him,  as  the  Original  and  Fountain 
of  it.  If  Men  fall  fliort  of  that  Fountain  of  Truth,  they 
are  not  impartial  Lovers  of  it ;  but  rather  Lovers  of  their  own 
Wit,  and  Wifdom,  or  indulgent  of  their  natural  Pride  and 
Self-Conceit.  To  be  animpartial  Lover  of  Truth  is  to  be  a 
Lover  of  Religion,  and  of  the  true  Perfe6lion  and  Hap- 
pinefs  of  our  own  Natures,  and  of  God  the  fupream  Obje6b 
of  Good  and  Truth,  in  whom  it  all  centers  and  terminates. 

2.  To  be  of  the  Truth ^  is  to  be  impartially  addi6ted^  devoted 
and  given  up  to  the  Truth, 

He  that  is  of  the  Family  of  Truth,  and  belongs  to  it,  is 
one  who  is  impartially  and  fmcerely  devoted  to  it,  to  fearch 
for  it,  to  purfue  after  it,  as  his  Treafure,  his  Good,  his 
Happinefs  ;  and  counts  the  finding  Truth  is  the  finding 
the  greatelt  Riches  :  not  he  that  would  fain  have  that  to 
be  I  ruth  which  may  beft  fuit  his  natural  and  corrupt  De- 
fires ;  but  he  would  have,  and  polTefs  the  Truth  as  his 
chief  Good,  be  it  where  it  will,  and  howfoever  it  crofs  his 
own  Inclinations  and  AfFe6lions,  let  it  cofl  what  Pains  or 
Self-denial  it  will:  He  who  gives  up  himfelf  to  the  Truth, 
and  devotes  his  Soul  to  the  Search,  and  obtaining  of  it, 
and  his  Life  to  its  Influence,  Obedience,  and  Service,  and 
coimts  that  in  poflefling  it  he  pofiTeiTes  all.  According  to 
that  Dire6lion  of  the  wife  Man,  Prov.  23.  23.  Buy  the  Truth 
a7id  fell  it  not,  ^'  We  mufl  be  willing  to  part  with  any 
*'  Thing  for  it.  He  doth  not  fay  at  what  Rate  we  muft 
^'  buy  it,  for  we  can't  buy  it  too  dear,  but  mufl  have  it  at 
"  any  Rate  whatever.  We  mud  fuffer  any  Lofs  rather 
^'  than  neglea  it  :  'Tis  a  Pearl  of  fuch  Price,  that  we 
^'  muft  be  willing  to  part  with  all  to  purchafe  it,  make 

(^  "  Shipwreck 


1 14  All  regenerate  and  rene^med  Soiih  Serm.  VJ. 

^*  Shipwreck  of  Eftate,  Trade,  Preferment,  and  any  Thing 
^'  rather  than  this.  And  we  nuift  never  fell  it  or  pare  with 
'•'  it  for  Pleafure^  Honours,  or  getting,  or  faving  any  fe- 
*'  cnlar  Intereft  whatfoever."  Hence  the  Apoflle  fays, 
TVe  cannot  do  any  Thing  againfi  the  Triitb^  hut  for  the  Truth.. 
I'hey  had  no  Power  as  Apoilles  and  Minifters  of  Chrift  to 
do  any  Thing  againfi:  the  Truth,  but  all  their  Power  and 
Authority  was  for  the  Truth.  Nor  could  they,  as  belong- 
ing to  the  Truth,  acl  againft  it,  but  were  under  an  happy 
Neceility  to  a6l  for  it,  to  purfue  after,  and  live  in  it. 

2.  Every  one  ivho  is  of  the  Truth,  is  renewed,  and  enlight- 
ned. 

To  be  of  the  Truth,  is  to  be  taught  of  God,  to  be  re- 
newed in  the  Spirit  of  the  Mind,  and  to  be  delivered  from 
the  native  Ignorance,  and  Blindnefs  which  is  the  Mifery 
and  Ruin  of  Man.  To  lliew  thefe  to  be  fynonimous,  or 
that  every  one  who  is  of  the  Truth  is  a  renewed,  enlight- 
ned  Soul,  and  every  renewed  enlightned  Soul  is  of  the 
Truth,  we  may  coniider  a  few  Things. 

I .  Man  fince  the  Fall  is  naturally  ignorant  of  divine  Truth y 
afid  an  Enemy  to  it. 

In  Man's  original  and  innocent  State  his  Eyes  were  open; 
to  fee  the  Truth,  and  it  was  the  Obje6l  of  his  Complace«- 
Gy  and  Delight;  he  found  Happinefs  in  the  PofTeflion  of 
it,  and  Union  to  it.  But  when  he  let  Sin  into  his  Soul,  the 
Knowledge  and  Love  of  Truth  went  out  :  He  became  ig- 
norant of  God  ;  and  his  Mind  was  blinded.  It  is  plain 
that  he  had  immediately  falfe  Conceptions  of  the  Good- 
nefs  and  Simplicity  of  the  divine  Nature,  and  wrong  Tho'ts 
of  his  own  State,  his  Relation  to  God,  his  Dependance  on 
him^  and  his  Diflance  from  him.  Inftead  of  the  native 
Simplicity  of  Truth  which  filFd  his  Soul  before,  a  crafty- 
Subtlety,  and  envious  Pride,  and  Perverfenefs  now  pofleiT- 
ed  his  Mind  :  All  which  is  eafy  to  difcern  by  reading  the 
Account  of  his  Temptation,  his  Fall,  and  what  palTed  be- 
tween God  and  him  immediately  after  it.  And  this  is  the 
State  of  all  his  Poilerity  fince  :.  They  are  born  in  his  I- 
mage,  ignorant  of  divine  Truth,  and  Haters  of  it.  There 
remains  itill  in  Man  a  partial  Love  of  Truths  i.  e.  a  Love 

of 


Serm.  YI.  are  the  Suhjeccs  of  CI^RIST.  ^^ 

of  fomething  true,  mix'd  with  a  great  Degree  of  Falfliood 
and  Error,  which  confounds  the  Truth,  and  perverts  the 
Mind  from  its  real  and  genuine  Inlkience  ,•     and  this  is 
according  to  the  Ignorance  of  the  Mind  concerning  it,  and 
the  Darknefs  of  the  Underftanding  under  the  Glimmerings 
and  Beams  of  Truth,  which  fometimes  break  a  little  thro' 
the  thick  Clouds  of  his  Ignorance  and  Prejudice,  and  flafli 
upon  his  Mind.     Hence  the  Apoflle  attributes  all  the  Wic- 
kednefs,  the  monftrous  Idolatry,   Impurity,  and  Unriglite- 
oufnefs  of  the  Gentile  World  to  this  Caufe,  their  Ignorance 
of  the  Truth  :  Eph.  4.  i8.  Having  the  Underftanding  darken- 
ed^ being  alienated  from  the  Life  of  God,  through  the  Ignorance 
■that  is  in  them,  becaufe  of  the  Blindnefs  of  their  Heart,     And 
even  the  Knowledge  they  had  of  God  was  a  Sort  of  not 
knowing  him,  though  it  left  them    inexcufable  :     Becaufe 
they   were  not  from   thence   excited  to  fearch   after  the 
Knowledge  of  the  Simplicity  of  his  Nature  and  Perfections, 
yet  it  was  but  fuch  a  Glimmering  as  to  be  overpowered  by 
the  Darknefs  of  their  Minds,  Rom.  i,  21.     Becaufe  when 
they  knew  God,  they  glorified  him  not  as  God,  neither  were  thank- 
ful ;  hut  became  mm  in  their  Imaginations^  and  their  foolifh 
Heart  was  darkned.     Though  this  was  increafed,  and  they 
were  at  Length  judicially  given  up  by  God  through  their 
Negligence,  and  willing  Perverfenefs  :     Yet  this  willing 
Perverfenefs  was  the  Fruit  of  their  Ignorance,  and  for  Wane 
of  the  Light  of  Truth  ftrongly  fliining  upon  their  Under- 
ftanding.    And  therefore  this  is  the  Reprefentation  of  the 
State  of  Mankind  in  a  natural,  fallen,  corrupt  Condition. 

2.  Men  are  naturally  full  of  Prejudices  againft  the  Truth. 

That  this  is  the  common  State  of  Man  is  abundantly  evi- 
dent, in  that  it  is  fo  hard  to  root  out  Prejudices  from  the 
Minds  of  all  Men,  and  make  them  willing  to  fee  and  em- 
brace the  Truth,  or  impartially  to  confider  and  attend  to 
it.  Thefe  Prejudices  arife  partly  from  Men's  Lufts ;  partly 
from  their  lervile  Dread  of  God,  and  Fear  of  his  Wrath ; 
and  from  a  vicious,  irregular  Self-love,  and  Pride. 

I.  From  Mens  Lufts. 

Men's  particular  Lufts  and  corrupt  Inclinations  ftrongly 
prejudice    their  Minds  againft  thofe  Truths  which  crofs 

Q  2  and 


ii6  All  regenerate  and  renewed  Souls  Serm.  VI. 


'6 


and  contradi6l  them.     Hence  Men  hate  to  fee  that  Truth, 
which  will  oblige  them  to  deny  thofe  Lulls,  to  endeavour  to 
mortify  and  fubdue  them.     They  are  more  willing  to   fee 
any  Truth  than  that  which  is  contrary   to  their  prevaihng 
Inclinations  and  Defires.     We  find  it  fo  in  all  Men.     The 
covetous  Man  can't  fee  thofe   Truths    which  oblige  him 
to  be  charitable,  generous,  and  beneficent.     The  luxurious 
Perfon  can't  fee  the  IVuths  which  offer  to  force  upon  him 
Temperance,  the  Regulation  and  Goverment  of  all  his  Ap- 
petites, and  Defires,   and  a  Life  of  Abfcinence,  Sobriety 
and  Virtue.     An  ambitious  Man  can't  fee  the  Truth  whichi 
thwarts  his  honorary  Views    and  Defires  of  worldly  Ap- 
plaufe.  Power  and  Efteem.     You  may  try  Men  with  fuch 
Truths  as  crofs  thefe  Lufls  and  Defires,  when  they  come 
to  be  particularly  applied   to  open,  and  convince  of  their 
Cafe,  and  they  can't  fee  them  ;     tho'  they  own  the  Prin- 
ciples,  and  general  Truths,  yet  as    they  relate  to  them, 
and  fo  are  particular  Truths  to  their  Cafe,  they  can't  fee 
them,  and  will  find  out  an  hundred  Ways  to  Evidence  that 
thefe   Things  are  not  true.     Whereas  at  the  fame  time 
they  will  readily  own  fome  other  Truths  of  Nature  and 
Morality,  yea,  and  great  Truths  of  Religion  which  feem  to 
have  no  dire6l  ungrateful  Afpedl  upon  them  ;    they   will 
own  that  they  appear  evident  and  certain  to  them,  becaufe 
there  is  nothing  in  the  Way  to  hinder  them  and  prejudice 
their  Minds  againfl  them.     Though  the  Truth  of  the  Mat- 
ter is,  they  feel  the  Force  of  Truth  little  more  in  thefe 
Things  than  in  the  other,  it  no  more  captivates,  and  fub- 
dues  them  than  in   thofe  Things   v/herein  they  will  not 
own  the  Truth.     But  in  thefe  there  being   no  Ipecial  In- 
terefl  in  them  againfl  it,  they  don't  care  if  it  be  true,  for 
they  don't  fee  they  are  in  Danger  of  loofing  any  Thing 
by  it;  there  is  nothing  very  dear  to  them  crofs'd  or  con- 
tradifted;  and  perhaps,  they  hope  it  will  be  a  Benefit  to 
them,  but  they  gain  no  real  Advantage  by  it,  for  they  feel 
no  Sweetnefs  and  Excellency  in  it,  nor  are  their  Hearts 
drawn  to  God  and  fwallowed  up  in  him  as  the  Original  of 
all  Truth  and  Good,      But   in  the    other  Cafe,  they  are 
ftrongly  prepofTefs'd  and  prejudiced,  and  fo  they  can't  fee 

the 


# 


Serm.  VI.  are  the  Subje&s  of  CHRIST,  117 

the  Truth,  but  hate  it.  This  our  Saviour  plainly  reprefents 
as  the  State  of  the  Jews  in  his  Time.  Nothing  could  make 
them  fee  the  divine  Truth  which  he  reveal'd,  becaufe  it  con- 
iradi6led  their  fettled  Notions  about  the  Mefiiah's  King- 
dom ;  and  the  covetous,  ambitious^  and  worldly  Views 
they  had,  and  would  have  forced  them  to  deny  and  a6t 
contrary  to  them.  The  fame  he  tells  us  in  general  Terms 
is  the  Cafe  of  every  natural  Man,  John  3.^19,  20  Jnd 
thi.?  is  the  Condemnation^  that  Light  is  come  into  the  PVorld,  and 
Men  loved  Darknefs  rather  than  Light ^  becaufe  their  Deeds  'were 
evil.  For  everj  one  that  doth  Evil,  hateth  the  Light y  neither 
Cometh  to  the  Lights  left  his  Deeds  Jlmdd  be  reproved, 

2.  Thefe  Prejudices  arife  partlf  from- Men  s  fervile  Dread  of 
God,,  a?id  Fears  of  his  IVrath, 

Man  is  now  becom.e  a  Sinner  and  anHeirofWrath^he  has 
a  natural  Confcioufnefs  of  his  Guilt  ;   He  feels  and  knows 
he  is  not  what   he  Ihould   be  ;     and  his  Confcience  tells 
him  he  deferves  the  Wrath  of  God,  and  that  God  is  able 
to  puniili  him  and  make  him   miferable  as    he   deferves. 
Hence  he  is  in  Dread  of  God,  and  flies  from  Him;  hedurft 
not  fee  him,  nor  fee  himfelf.  Hence  we  find  our  firft  Parents 
contrived  firft  to  hide  themfelves  from  their  own  Sight,  and 
made  themfelves  Aprons  of  Fig-leaves,  and  then  when  that 
would  not  do,  they  endeavour'd  to  hide  themfelves  from 
God.     They  run  away  and  hid    themfelves  among  the  Trees 
of  the  Garden,  Gen.  3.  7,  8.     This  is  a  true  Emblem  of  the 
State  of  theirPoflerity  ever  fince.  Men  have  wronged  and 
injured  God  by  Sin,  and  they  have  a  Confcioulnefs  that 
he  has  Power  to  punifh  them,  therefore  they  dread   him 
and  thence  they  hate  him.     They  don't  love  to  fee  the' 
Truth  of  his  Juftice,  his  infinite  Power,  Wifdom  and  Ho- 
linefs.     They  hate  to  fee  themfelves  to  be  what  they  re- 
ally are,  and  to  fee  Sin  as  it  is  :   but  would  difguife  it  with 
falfe  Colours,  and  throw  ofiF  the  Blame  of  it  upon  others 
yea,    upon   God  himfelf;     upon  his  Decrees,    his  Provi- 
dence, and  the  Nature  and  Neceffity  of  that  Condition  he 
made  them  m,  as  Jdam  and  Eve  did.     The  Serpent  beguiled 
me,  and  I  did  eat.     The  Woman  which  thou  gaveft  to  be  mth 
mey  Jhe  gave  me  of  the  Tree,  and  I  did  eat.    Gen.  3.  12  13 


Mtn 


m 


ii8         ^11  regenerate  and  renevoed  Souls  Serm.  VL 

Men  hate  to  fee  the  Truth  becaufe  they  look  upon  it 
then-  Enemy,  and  arm'd  againil  them.  They  hate  God 
iliould  reign,  and  are  unwilling  to  fee  him  to  be  what  he 
isj  lead  their  Condition  ihould  appear  too  ugly,  uneafy  and 
difagreeable  to  themfelves,  and  fo  their  Minds  are  filled 
with  Prejudices  againfl  it. 

.  3.  They  arife  from  a  vicious  irregular  Self-love ^  and  Pride  in 
their  Hearts, 

God,  the  Author  of  our  Nature,  did  at  firfl  implant  in 
the  Heart  ofj^an  a  Principle  of  Self-love  which  can  never 
be  rooted  out  ;  an  infatiable  and  unquenchable  Defire  of 
his  own  Happinefs.  And  this  Principle  in  his  original 
State  naturally  led  him  to  God  as  the  fupream  Object  of 
his  Happinefs,  and  the  infinite,  eternal  Source  of  all  Good. 
And  while  he  faw  God  the  Fountain  of  Truth  and  Good, 
he  mufi;  needs  feel  his  own  Felicity  in  viewing  his  infinite 
Perfe6lions,  and  in  the  Union  of  his  Soul  to  him,  and  mufl 
fupreamly  love  him,  and  that  infinite  and  unchangeableTruth 
which  is  efiential  to  him,  and  is  God,  and  mud  feel  the  mod 
extatick  Pleafure  and  Happinefs  in  that  Love,  and  the  Reft 
and  Complacency  of  his  Soul  in  the  delightful  Obje6l  of 
it.  But  when  he  became  a  Rebel  againfi:  God  he  loft  the 
Love  of  God,  and  fet  up  himfelf  in  the  Room  of  God  ; 
he  loved  himfelf  more  than  God,  and  inilead  of  him.  So 
far  as  he  fimply  loves  Happinefs,  he  a6ls  according  to  the 
Principle  which  God  implanted  in  his  Nature.  Yet  this 
Principle  now  corrupted  and  depraved,  does  not  as  'tis  now 
in  him,  lead  him  to  God,  but  drive  him  away  from  him. 
For  now  he  does  not  fee  that  his  Happinefs  now  hes  in 
the  Vifion  of  God,  in  the  full  Conformity  of  himfelf  to 
the  divine  Image,  and  in  his  entire  Refl:  and  Complacency 
in  God  ;  but  thinks  it  to  be  in  the  Comformity  of  God 
to  his  State,  Temper  and  Inclinations.  Inflead  of  bein^ 
made  like  God,  he  would  have  God  made  like  him.  He 
would  have  fuch  a  God  as  will  make  him  happy  as  he  is. 
Inftead  of  beholding  and  admiring  the  infinite  Perfedlions 
of  God  as  they  are  in  him,  he  meafures  and  judges  of  them 
by  his  own  fuppofed  Excellencies,  and  thinks  that  would 
be  good  in  God  which  he  takes  to  be  good  and  defirable 

in 


Serm.  VL  are  the  Subje&s  of  CHRIST.  it ) 

in  himfelf  ;  fancies  tliac  God  will  be  pleafed  with  what 
he  is  pleafed  with,  and  like  him  for  what  he  likes  himfelf. 
-He  can't  be  content  that  God  flioiild  be,  or  govern  other- 
wife  than  he  would  have  him.  To  this  the  Impiety,  Lufts 
and  fmful  Courfes  of  wicked  Men,  and  their  Hopes  of  Im- 
punity are  afcribed,  Pfal.  50.  21.  Tboii  thoughtejl  I  "voas  alto- 
gether fuch  oji  one  as  thyfeif,  Man's  fenfjal  /\ppecites5  and 
carnal  Aife(!:]:ions  have  gain'd  the  Afcendant  over  his  Mind, 
and  perverted  his  Will  ;  they  blind  his  Mind,  he  mif- 
judges  of  Happinefs,  and  yet  is  fond  of  his  own  Judgment: 
from  tlie  falfe  Eftimate  he  has  of  himfelf;  he  hates  God 
fhould  be  v/hat  he  himfelf  is  not,  (except  it  be  to  be  able 
and  willing  to  make  him  happy  in  his  own  Way,  and  not 
in  God's.)  He  hates  to  be  controul'd,  and  in  all  Things 
fubjefted  to  God,  and  have  no  Happinefs  but  in  his  Will  ; 
and  find  no  Excellency,  or  Perfection  but  in  him.  Fain 
Man  would  be  ivife,  though  Man  be  born  like  the  ivild  Ajjes  Colt^ 
Job  II.  12.  There  is  nothing  ILke  Pride  to  blind  the  Eyes- 
of  Man^  and  hide  Truth  from  him  :  Nothing  that  makes 
it  fo  impoifible  for  him  to  fee  the  Truth.  When  a  Man's 
Eyes  are  full  of  himfelf,  and  dazzled  with  the  falfe  Flafhes 
of  his  own  Excellencies,,  he  can't  fee  the  Truth  of  God, 
he  really  owns  no  other  God  but  himfelf.  That  is  Truth 
in  his  Eye  which  is  meafured  by  his  Standard,  Pro  v.  i6".  2. 
All  the  iVays  of  a  Man  are  clean  in  hrs  ozvn  Eyes.  When 
Truth  iliines,  it  dazzles  him,  and  as  it  were  puts  out  his 
Eyes,  becaufe  it  is  not  fuch  as  he  thinks  it  fhould  be. 
Hence  'tis  that  a  Blackmore  fancies  his  God  is  of  his  own 
Colour.  Every  natural  Man  thinks  thofe  are  the  belt  Things 
of  God  which  he  fuppofes  mofl  agreeable  to  his  own  Com- 
plexion. Thefe  are  the  principal  Reafons  or  Caufes  of 
thofe  Prejudices  which  are  in  the  Minds  of  Men  againfl 
the  Truth,  which  fhew  us  that  Men  are  not  naturally  of 
the  Truth,  but  they  mufl  be  renewed  and  enlightned  to  be 
of  it. 

3.  In  the  enlightning  and  renewing  the  Soul ^  the  Spirit  of  God 
teftifies  to  the  Certainty  of  thofe  Truths  which  Chrifi  has  revealed,. 

The  Work  of  ehlightning,renewing  and  regeneratingMen, 
is  in  the  hgly  Scripture  fully  and  plainly  attributed  to  .the 

Spirit 


J 20    "W  M  regenerate  and  renewed  Souls  Serm.  VI. 

Spirit  of  God.     And   that  Regeneration  changes  the  Soul 
from  the  Failiion  of  this  World  to  the  Image  and  Life  of  God 
thro'  the  Knowledge  of  the  Truth.    Rom.  12.  2,  the  Apoflle 
fays,  PFe  are  fa-ced  by  the  JVafhing   of  Regeneration,  and  re- 
newing  of  the  Holy  Ghojl,     And  this  Regeneration  is  by  the 
Knowledge  of  God  and  his  Truth,  which  is  given  by  the 
Illumination  of  the  Holy  Ghofl,  Col  3.  10.  And  have  put  on 
the  ne'iv  Man,  which  is  rene-wed  inKnovjJedge  after  the  Image 
of  him  that  created  him.     Now  this  Illumination  is  a  teflify- 
ing  to  the  Soul,  the  Divinity  and  Certainty  of  the  Truths 
of  the  Gofpel  which  Chrifh  has  revealed,  or  that  Knowledge 
concerning  God  which  is  therein  made  known,  which  feems 
defcribed,  i  ^oh.  2.   27.  But  the  anointing  which  ye  have  re- 
ceived of  him,  ahideth  in  you.     And  ye  need  not  that  any  Man 
teach  you,  but  as  the  Jame  anointing  teacheth  you  of  all  Things, 
and  is  Truth,  and  is  no  Lie  :    and  even  as  it  hath  taught  you,  ye 
/hall  abide  in  him.     The  Nature  of  this  Illumination,  and  that 
Kind  of  it  which  renews  and  regenerates  the  Soul,  is  decy- 
phered  and   afcribed  to  the  Holy   Ghofl,  and  His  Witnefs 
to  the  Truth,     i.  Job.  5.  6.  It  is  the  Spirit  that  beareth  JVit- 
nefs,  becaufe  the  Spirit  is  Truth.     He  gives  a  fatisfying  Con- 
viclion   and  Teflimony  to  the  Truth  which  Chnfl  has  re- 
vealed;  clears  the  Underftanding  of  its  Darknefs  and  Blmd- 
nefs  about  them.     Both  the  Author  and  Inftrument  of  this 
is  declared,    James  i.   18.  Of  his  oivn  IVi II  begat  he  us  with 
the  Word  of  Truth.     Now  when  this  Truth  appears  to  be 
certain,  and  of  God,  the  Soul  receives  it,  and  gives  up  it- 
felf  to  its  Light,  and  Power  and  Goodnefs. 

4.  The  Spirit  of  God  in  enlightning  and  renewing  the  Soul, 
-j^itneffes,  or  dif covers  the  Excellency  and  infinite  Beauty  and  Good- 
7iefs  of  thofe  Truths.  . 

The  Light  which  is  given  to  the  Mind  m  its  Renova- 
tion by  theSpirit  isnot  only  of  the  Certainty  of  thofe  Things 
which  the  Gofpel  reveals,  or  a  Teflimony  that  they  are 
really  and  certainly  true,  and  of  God,  but  alfo  that  they 
aremoft  excellent,  beautiful,  amiable,  and  worthy  of  all  Ac- 
ceptation  :  That  what  Chrift  has  reveal'd  concerning  God, 
is  the  greateft,  befl,  and  fweetefl  Truth  ;  as  there  is  no 
Danger  in  relying  upon  it,  fo  there  is  nothing  greater,  bet- 

ter. 


Serm.  VL  are  the  Subjects  of  CHRIST.  121 

ter,  or  more  excellent  to  be  known  of  God,  or  concerning 
him  :     that  as  God  is   there  reveal'd  he  is  worthy  to  be 
loved,  trufted,  and  depended  on  forever.     That  he  is  an 
Objetl  infinitely  amiable,  and  muftdeferve  our  fupreamLove, 
Delight  and  Complacency.     Thofe  Revelations  of  the  glori- 
ous inconceivable  Manner  of  the  divine  Subfiflence  arefuch 
as  is  worthy  of  God,  and  infinitely  exalt  him  in^e  Ad- 
miration and  Efleem  of  the  Mind.    The  Difcoveries  of  his 
Perfeftions,  his  Wifdom,  Juflice,  Holinefs,  his  unchangeable 
Hatred  of  Sin  and  infinite  Contrariety  to  it,  are  worthy  of  God, 
and  give  a  glorious  P^oundation  of  an  holy  Soul's  Compla- 
cency and  perfect  Refl  in  him.     The   Knowledge  of  his 
boundlefs  Mercy,  and  Reconcilablenefs  to  Sinners,  and  the 
Wonders  of  his  Grace  and  Wifdom  in  the  Way  of  Salva- 
tion by  his  Son  Jefus  Chrifl:,  is  fuch  a  Way  as  is  becoming 
a   God;   perfe6lly  honourable  to  his  Juflice  and  his  Law, 
and  perfectly  fecures  the  Happinefs  of  every  Soul  who  takes 
God  at  his  Word,  and  comes  to  Him  on  the  Condition  of 
the  GofpeL     That  the  Purity,   and  Holinefs  of  the  Soul, 
and    Reftoration  to  the  Image    of  God  by  Chrifl,  is  not 
only  becoming  God,  but  is  the  true  and  proper  Way  of 
the  Soul's  Perfe6lion  and  Happinefs  :     and  that  its  Union 
to  God,  and  Communion  with  him,  is  all  the  Reil  and  Joy 
and  Delight  that  it  can  ever  properly  have,  and  therefore 
'tis  nothing  but  the  Compleatnefs  of  this  that  makes  its  Hea- 
ven and  BleiTednefs.     When  it  is  as  far  as  it  can  be  what 
God  is,  and  has  as  much  of  God  in  it  felf  as  it  can  have, 
it  has  all  of  Heaven,    Happinefs  and  Perfe6tion  which  it 
can  have.     Therefore  when  the  Soul  beholds  as  in  a  Glafs^ 
that  is,  by  the  Inftrumentality  of  the  Gofpel,  the  Glory  of 
the  Lord, 'Vis  changed  into  the  fame  Image ^  and  from  Glory  to 
Glory,  2  Cor.  3.  15  ;     from  one  Degree  of  glorious  Grace 
to  another,  or  the  Glory  of  God  (is  as  it  were )  transfer'd 
into  the  Soul,  and  it  iliines  in  a  Likenefs  to  it,  by  a.Partlci- 
pation  of  it,  and  finding  it  in  it  felf.     Now  when  this  Beau- 
ty, and  Excellency  of^the  Truth,  as  revealed  by  Chrift,  -ap- 
pears to  the  Mind,  its  Prejudices  f^ee  away  and  vanifli,  and 
the  Soul   (lands  amazed  at   its  own  former  Blindnefs  and 
Folly  in  thofe  Prejudices  againft  the  Truths  and  its  own 

^  Perfeffion  ^ 


itis  All  r^gensrate  and  reitcwed  Souls  Serm.  VJ. 

Perfedion  ,*  it  is  fatisfied  of  the  Excellencies  of  God,  and 
the  Safety  and  Fitnefs  of  its  refling  on  him,  and  Happinefs 
of  its  Union  to  him.  The  Truths  of  God  appears  all  ad- 
mirable, harmonious,  agreeable  to  fuch  a  divine  Being,  and 
in  ail  Refpecls  fuited  to  the  Happinefs  of  Man,  -^vhich  is 
delcribed  by  the  Apoftle,  i  Cor.  2,  7,  8,  9,  10.  But  ws 
/peak  the  fFifdom  of  God  in  a  Myjhry,  even  the  hidden  Wif- 
dvin  is^bich  God  ordain  d  before  the  IVorld  unto  our  Gloiy^  -ivhicb 
none  of  the  Primes  of  this  IVcrhl  knew  ;  for  had  they  known 
it  J  they  'uooidd  not  have  crucified  the  Lord  of  Glory.  But  as  it 
is  ixiritteny  Eye  hath  not  feeJi,  nor  Ear  heard,  neither  ha've  entred 
into  the  Heart  of  Man^  the  Things  which  God  hath  prepared 
for  them  that  love  him.  But  God  hath  revealed  them  unto  us 
by  his  Spirit. 

5,  Hermpn  the  Soid  receiveSy   embraces^    and  acts  towards 
this  Tntth  according  to  the  Difcovery  of  it. 

Whi^n  Trutli  Ihines  into  the  Underftanding,  tiiat  Light 
diipels  the  Ignorance  it  was  under  before,  for  this  is  the 
Brh^ation  of  Ignorance^  as  Light  is  of  Darknefs.  That 
'3:fhich  mak^s  manifeji  is  Light yEi^S'  ^3-  This  overpowers 
and  overcomes  that  Darknefs  which  kept  out  the  Light  o£ 
TTcn:h  before  ;  fo  the  Underflanding  and  Jiadgment  aSents 
and  giv^s  np  it  feif  itnto  it,  as  Trudi,  and  yieids  to  the 
Evidence,  Force  -and  Simplicity  of  it.  And  when  it  appears 
as  Good,  feautiful  and  Excellent,  as  wdi  as  certain,  the 
Will  is  bow'd,  the  Affections  are  .ovex:come,  and  drawn 
to  it,  to  embrace  it  with  greateft  .Sweeinefs  and  Satis- 
£a6tion,  to  be  united  with  it.  Tiiis  overconnies  the  Pre- 
jiidices  that  arofe  in  the  Mind  from  the  Power  of  its  Lu.fts, 
amd  its  falfe  Apprehenfions  of  Good  and  Happinefs ;  &  thofe 
wtikrh  arofe  from  its  flaviili  Dread  of  God,  and  Fears  of  his 
Wfatlij.and  the  Peiniflainent.due  for  Sin,  by  difcovering  th€ 
Safety  :and  Happinefs  of  coming  to  Goci^  and  JieHinjg  ^m 
bis  Graise  and  Promifes  in  Chrifl  y  and  an  infinite  .Deli.re- 
ablenefs  in  being  made  like  God,  and  partaking  of  his  Na- 
ture- and  Im^^e.  The  Soul  is  delivered  from  its  own  Pride 
by  feeing  the "  fuperlative  Excellency  of  God  and  divine 
Truth,  it  thence  underflands  its  own  Emptinefs  a^d  No- 
tiirngnefs,.and  U^nlikenefs  .to infinite  Beauty  and (GopdoejO, 


Serm.  VL  are  the  Suhjecy  e/  CHRIST.  123 

and  at  the  fame  Time  underftands  thc^t  Gad  the  Fountairx 
of  Truth,  the  Origm  of  all  Good,  is  the  only  proper  Qb- 
je6l  of  its  Felicity,  and  chat  by  an  Union  to  Him,  it  feels 
iinfpeakable  Delight  and  Satisfa(5lion  5  and  this  great 
God  is  willing  to  communicate  himfelf  and  all  chis 
Good  unto  it,  whereon  the  Soul  a61:s  towards  God  in  Faith^ 
Love,  Repentance,  and  Suhjeetion  of  it  felf  tp  him,  in  pro- 
portion to  the  Views  it  has  of  the  Certainty  and  JLxQel- 
Jency  of  this  Truth.  It  chufes  all  its  Perfe6lion  ^nd  Hap- 
pinefs  in  God  and  his  Promife  and  Covenant  in  Chrift,  and 
is  fatisfied  well  enough  there.  So  it  will  fay  as  Z)^^jm' in  Pro- 
fpe6l  of  this  Salvation,  2  Sam,  23.  5.  Althdugh  my  Hoiife  bs 
not  Jo  "lolth  with  God  ;  yet  bo  hath  made  iioith  vie  an  ^"oer- 
lajling  Covenant  ordered  in  all  Things  and  Jure  :  for  this  is 
all  my  Sakationy  and  all  my  Dejire,  although  he  make  it  not 
to  groiv, 

3.  Part.  Every  One  "voho  is  of  the  Truths  q?  every  renew- 
ed and  enlightned  Soul,  is  a  Subject  of  Chrift, 

Our  Lord  tells  Pikte  he  is  a  Kmg,  he  was  born  for 
this  End,  and  for  this  Caufe  he  came  into  the  World,  th^t 
he  might  bear  Witnefs  to  the  Truth.  He  came  to  reveal 
and  bear  Witnefs  of  the  Truth,  and  nothing  but  the  Truth 
concerning  God,  Hlmfelf,  and  the  Way  in  which  Sinners 
may  be  reftored  tp  his  Favour,  and  made  for  ever  li^ppy 
through  Him.  And  this  is  the  Means  and  Inftrunienc  of 
all  his  Conqueft  and  Government.  Every  one  who  is  ac- 
quainted v^ath,  and  begotten  by  the  Truth,  becomes  a  wil- 
ling and  loyal  Subjecl;  of  Chrifl  ;  while  they  who  love 
Falihood,  rejedl  him.  Chrifl's  Kingdom  is  not  of  this  Worjd, 
but  his  Subjech  are  ail  fuch  as  are  of  the  Truth. 
Now  this  appears 

I.  Becaufe  divine  Truth  is  only  revealed  by,  and  through  Chrijly 
or  in  him. 

Indeed  the  Being,  and  eternal  Perfeclions  of  God  are  dif- 
covered  in  his  Works  both  of  Creation  and  Providence,*  that 
which  by  natural  Light  may  be  known  of  God  is  manifell:° 
ed  in  the  Creatures,  and  thereby  the  invlfible  Things  of  God)^ 
even  bis  eternal  Power  and  Godhead  are  made  kfzown^  Rom.  1/ 
20.     But  then  chcfe  reveal    nothing  eoneerning  the  State 


% 


/ 


124  ^^^  regenerate  and  renewed  Souls  Serm.  VI. 

of  Sin  andMifery  which  Man  finds  himfelf  now  in.     There 
is  no  Notice  given  how  he  came  into  it,  or  how  he  fhall 
get  out  of  it.     But  in  the  Revelation  which  God  has  given 
by  Chrid,  we  aire  told  of  the  Sin  and  Ruin  of  our  firll  Pa- 
rents; of  theiofl  and  undone  State  of  Mankind.     We  have 
clear  Notices  given  us  how  fad,  and  deplorable  is  the  Con- 
dition of  Man  by  Sin,  and  God's  inexorable  Hatred  of  it,  and 
alfo  of  his  Reconcilablenefs  to  Sinners  through  the  Satis- 
faftion  of  his  own  Son  Jefus  Chrift ;   and  his  perfe6l  Suffici- 
ency to  reflore  us  to  Holinefs,  and  the  Image  of  God,  and 
make  us  everlaftingly   happy  in  him.     'Tis  by  Chrifl:  we. 
learn  the  glorious  Way  of  Salvation  through  the  Covenant 
of  Grace  ellabliihed  in  his  Blood,  and  confirmed  by  it.  Thro* 
Chrift  we  learn  the  Excellency  of  Holinefs,  and  the  Grace 
and  Wifdom  of  the  Way  which  God  has  provided  for  our 
Happinefs  by  the  Renovation  of  our  Souls,  and  the  San6li- 
fication  of  our  Natures,  and  how  our  Happinefs  lies  in  em- 
bracing, loving,  and  being  fubje6led  to  the  Force  and  Power 
of  Truth.     All  therefore  that  are  of  the  Truth,  all  that  truly 
love  Religion,  and]  the  Truth,  are  Chriflians,  and  own  Chrift- 
as   their  King  and  Lord;    and 'the  King  of  Truth.     For 
greater,  better,  furer,  fweeter  Truths  can  no  where  be  found 
than  in   Chrifl;  nay,  they  can  be  found  no  where  but  in. 
Chrift  J  by  ivhom  Grace  and  Truth  camey    Joh,   i.  17.  They 
who  are  of  the  Truth  can't  but  give  up  themfelves  to  Jefus- 
Chrift,  by  whom,  and  in   whom   alone  is  the  true  Know» 
ledge  of  God,  and  Men's  Happinefs. 
2.  They  d&  truly  believe  on  Jefus  Chrifl. 
Every  one  who  is  inlightned  to  fee  the  divine  Certainty 
and  Excellency  of  Truth,  mufl  needs  believe  in  Chrift  by; 
whom  the  Truth  is  manifefled  and  teftified  :  There  is  no. 
fiich  Soul  who  does  not  receive  and  embrace  the  Truth  in 
the  Love  and  Power  of  it:   It  fees  that  Glory  in  the  divine 
Perfe6lions  which  frees  it  from  its  fervile  Fears  and  Dread 
of  God,  and  emboldens  it  to  go  to  him  as  the  Fountain  of 
all  Good.    And   no  Man  can  come  to  the.  Father  but  by 
Chrifl,  Joh.  24.  6.    When  the  Soul  has  the  Certainty  of 
the  Truths  of  God  which  are  reveal'd  in  the  Gofpel  f  that 
God  is- reconcilable  to  Sinners  by  and    thra'  Chrifl,  that 

he. 


d 


Serm.  VI.  are  the  SubjeBs  of  CHRIST.  125 

he  has  fatisfied  divine  Juflice  for  Sin,  and  purchafed  the. 
Favour  of  God,  and  Reconciliation  to  him,  that  the  Pro- 
mifes  and  Offers  of  God  in  the  Gofpel  are  true  and  cer- 
tain, it  can't  help  trufling  on  Chrifl:,  and  venturing  it  felf 
with  him.  When  it  fees  the  Terrors  of  Siii,  the  horrid, 
hateful,  and  accurfed  Nature  of  it,  its  own  Unlikenefs  to 
God,  its  Impotency,  Wretchednefs,  and  Mifery;  at  the- 
fame  Time  it  fees  the  Truth  and  Goodnefs  of  the  Gofpel- 
Revelation  concerning  Chrifl,  it  durft  not  but  believe  in 
Chrifl,  and  look  to  him  as  the  Way  of  its  Accefs  to  God, 
Union  to,  and  Communion  with  him.  John  6.  45.  Every 
Man  that  hath  heard^  and  learned  of  the  Father^  cometh  unto 
me.  He  can't  but  believe  Chrill:  to  be  that  which  the 
Gofpel  teflifies  of  him,  for  that  is  the  Teftimony  of  Chrifl 
concerning  himfelf,  and  'tis  in  him  that  the  Truth  of  God 
is  manifeiled,  and  difcovered  to  the  Mind.  Nothing  in 
the  Way  will  hinder  fuch  a  Soul  from  believing  in  Chrift  : 
His  Pride  finks,  his  Prejudices  vaniili,  his  Fears  are  over- 
come, and  he  fees  the  greateft  Safety  in  trufting  to  him, 
and  the  Way  of  Salvation  by  him,  and  can't  but  give  Cre- 
dit to  his  Teftimony  concerning  God,  and  himfelf. 

3.   This  Faith  in^  Chrijl,  and  Love  of  and  Devotion  to  the 
Truths  is  that  Suhjedtion  which  Chrift  requires. 

The  whole  Scope  and  Defign  of  the  Gofpel  is  to  bring 
Men  to  believe  in  Chrift,  to  depend  all  on  his  Satisfa6lion 
and  the  Merit  of  his  Obedience,  and  the  Power  of  his  In- 
terceffion  for  Acceptance  with  God  ;  Deliverance  from 
the  Guilt,  and  Power  of  Sin  ;  for  Grace,  Holinefs,  and 
Heaven.  This  was  the  great  End  of  Chrifl's  coming  into 
V  the  World,  of  his  Death  and  Sufferings,  of  the  Purchafe, 
and  Gift  of  his  Holy  Spirit,  to  enlighten  the  Minds  of 
Men  ;  and  this  is  the  great  Condition  of  the  Covenant 
of  Grace,  that  grand  Charter  of  Pardon  and  Peace  with 
God.  John  i.  12.  But  to  as  many  as  received  him,  to  them 
gave  he  Po-uoer  to  become  the  Sons  of  God  ;  even  to  them  that 
believe  on  his  Name.  And  Chap.  3.  15,  16,  18,  36.  That 
whofoever  helieveth  in  him  flmdd  not  peri]l\  but  have  everlaft- 
ing  Life.  He  that  believeth  on  him  is  not  condemned. 
He  that  helieveth  on  the  Son  hath  everlajling^  Life.     And  Ch. 

5.  24,  38,  4^' 


10,6         AU  re  goner  Lite  and  renewed  Souh  Serm.   VI. 

5.  24,  38,  40.  So  he  who  through  the  Faith  of  Chrifl  is 
purified,  or  1$  reftored  to  the  Knowledge  of  the  Truth, 
and  is  a  fmcere  impartial  Lover  of  it,  is  fo  far  reftored  to 
that  primitive  IloUnefs  and  Perfe6lion  of  his  Nature  which 
he  loll  in  Jdam,  So  far  as  he  is  a  Lover  of  the  Truth, 
and  addicted,  dex^oted,  and  given  up  to  that,  fo  far  he  is 
united  to  God,  and  dwells  with  him,  and  in  him,  and  par- 
takes of  his  Nature  ;  and  this  is  that  Subjection  which 
Chrifl  requires.  He  never  defign'd  to  gain  any  other  Sub- 
jects in  his  Kingdom  of  Grace,  but  fuch  as  thefe  ;  and 
to  make  Men  fuch  is  the  End  of  his  Adminiflration  and 
•Government  in  that  Kingdom.  John  17.  19.  And  for 
their  Sakes  I  fan^ify  my  feify  that  they  aJJo  might  be  fancYijled 
through  the  Truth.  This  is  the  Fruit  of  the  Death  of  Chriil, 
and  the  Sealing  of  his  Spirit^  and  Evidence  of  Adoption. 
Gal  4,  6,  This  is  that  which  Chrift  prays  his  Father  for 
them,  John  17.  17.  And  of  this  Subjeftion  to  Chrift,  or 
Freedom  from  Sin,  and  Liberty  to  HoliiaeJ&,  is  that  fpo- 
ken,  John  8.  31,  32.  If  ys  continue  In  my  JVord^  then  are 
ye  my  Dlfclples  indeed  ;  and  ye  floall  kno-vo  the  Truths  and  the 
Truth  Jhall  make  you  free.  This  Subjeelion  to  the  Truth  in 
Chnil,  or  rather  the  Truth  to  which  Chrifh's  Difciples  &re 
fubje6t,  is  called  the  perfect  Law  of  Liberty,  Jam.  J.  25. 
Thefe  are  the  Subjefts  Chrift  came  to  make,  he  neither 
experts  nor  defires  any  but  fuch  as  thefe. 

4.  Part,  Every  fuch  Soul  ivill  hear  the  Voice  of  Chriji.  ■ 
E'i:ery  one  that  is  of  the  Truth,  heareth  my  Voice.  All  th.at 
by  the  Grace  pf  God,  are  refcued  from  the  Power  of  the 
Father  of  Lies,  and  brought  to  receive  and  fubmit  to  the 
Influence  of  Truth,  will  hear  Chrifl's  Voice.  What  this  hear- 
ing ChrifFs  Voice  is  has  been  in  Part  explain 'd  already, -viz. 
They  will  become  his  Difciples,  they  will  bear  F^ith  &  true 
Allegiance  to  him  as  their  Lord.  By  the  Power  of  Truth 
he  makes  them  willing,  PfaL  1,10.  3.  Under  this^  Particular  I 
iliall  only  endeavour  further  to  Explain,  what  is  Ms  hear- 
ing  Chrifl's  Voicp. .  Now  Yis  leafy  to  obferve  in  general, 
that,  according  to  what  was  before  faid,  to  ,hegr,  or  to 
hearken  is  very  often  in  Scripture  put  for  Obedience,  or 
fj^niSesthe  ftme  as  to  obey.  ,  So  wh^n  Men  are  ikid  to 

refufe 


Serm.  VI.  m  the  SuhjeBs  of  CHRIST.  127 

refufe  to  hear,  'tis  meant  they  will  not  be  obedient,  y^r. 
II.  10.  Chap.  13.  10.  So  Chap.  %%.  11.  and  many  othq? 
Places.  It  is  alfo  often  ufed  to  ^igm^'-j  a  diligent  Notice 
and  Attention,  a  careful  Regard  of  what  is  fpoken  and 
earned  Attention  to  it.  Prov.  8.  ^y7*'  Hear  for  I  mil 
fpeak  of  excellent  Things,  £fr.  l/a.  2S»  23.  Give  ye  Eqv^ 
and  hear  my  Voice  ;  hearken  and  hoar  my  Speech.  So  'tis  of- 
ten ufed  to  fjgnify  God's  hearing,  i.  e,  granting  the  Pray^ 
ers  of  his  People,  Ffalm  10.  17.  and  17.  i.  Agreeably  to 
thefe  Ufages  of  the  Word  in  Scnptiire,  the  Phrafe  intends 
ihcfe  Things. 

I.  That  they  will  diligently  attend  tOy  Jludy  and  learn  th^ 
Will  of  Chrijt  in  his  Word, 

Thuy  will  hear  his  Voice  as  thofe  who  are  Jiflning  to 
know  what  he  fays,  and  defire  to  be  informed  of  his  Will 
and  Way.  Vv'e  read,  that  when  the  People  had  conceived 
a  great  Opinion  of  him^  they  were  very  attentive  to  hear  him. 
Now  they  who  are  of  the  Truth,,  whofe  Minds  are  ei>^ 
hghtned  and  renewed  to  talle  the  Sweetnefs  of  divine 
'irucli,  will  iiften  to  the  Word  of  Chrift,  they  will  ftudy 
and  fearcli  it  abundantly^  tliey  will  take  gre^t  Notice  of  it^ 
aad  defire  to  be  as  much  acquainted  with  it  as  they  can^ 
and  to  nnderftand  the  true  Meaning  of  it,,  what  is  the 
Will  of  Chrid  made  known  and  m^nifefted  in  it.  You  find 
this  given  as  the  Character  of  godly  People^  Lovers  of  the 
Truth,  and  Eeligion,  ajl  over  the  Scriptures.  Pfalm  119. 
97?  98.5  99.  O  how  love  I  thy  Law,  it  is  my  Meditation  all 
the  Digy..  Thou  through  thy  Commandments  hajl  7nade  me  wifer 
than  m.ne  Ejiemies^  for  they  are  ever  wtk  nie.  I  have  more 
Underftanding  than  all  my  Teachers,  for  thy  Tefti?nonies  are 
my  Meditation.  And  again,  Ver.  103.  How  fwpet  are  thy 
Words  unto  my  Tafte,  yea  fweeter  than  Honey  to  my  ]\douth. 
And  v..  III.  Thy  Teftimonies  have  I  taken  as  an  Heritage  for 
ezery  for  they  are  the  Rejoicing  of  my  Heart.  And  Ver.  131. 
lopeyied  my  Mouth.,  and  panted^  fori  longed  for  thy  Comviand- 
vients.  in  like  Manner  other  holy  Men  both  in  the  Old 
T'Cflament,  and  .the  New.  And  how  can  it  be  otherwife? 
How  can  a  Man  love  the  Truth  of  Chrifl  in  Chrifh^  be 
dey^oted  to  it,  gnd  begottea  by  it,,  ^d  yet  ooc  delight  to 

h^ar 


128  ^//  regenerate  and  renewed  Souls  Serm.  VL 


'b 


hear  Chrift  fpeak,  not  ftudy  his  Word,  where  that  Truth 

is  revealed,   and  fet  himfelf  to  fearch  for  it  as  for   the 

richeft  Treafure  below  Heaven ;  fitting  down  there  as  at 

the  Feet  of  Jefus  Chrift,  and  looking  into  the  Mirrour  of 

Truth  ?     How  is  it  poffible  for  fuqh  a  Soul  not  to  defire 

to  converfe  with  that  divine  Oracle,  and  hear  Chrifl:  in  it 

deliver  the  great,  fweet,   and  divine  Truths  which  have 

overcome  his   Soul,  captivated  his  Heart,  and  given  him 

the  divineft  Refrelliments   and    Confolations.     The   more 

they  can  know  of  the  Word  of  Chrift,  the  more  of  that 

Truth  they  fee  which  is  fweeter  to  them  than  Honey,  or 

the  Honey-Comb  ;     the   more   they   know  of  God,    the 

Fountain  of  all  Truth,  and  of  all  that  is  wife,  and  good, 

and  happifying  to  their  Souls. 

2.  Thus  to  hear  Chrift' s  Voice ^  is  to  be  heartily  obedient  to  his 
Word. 

It  is  in  and  thro'  the  Word  they  do  hear  Chrift's  Voice, 
and   according  to   the  Word,   and  never   any   otherwife. 
There  are  the  Truths  which  Chrift  has  manifefted  and  re- 
vealed concerning  God  :     There  are  the  Terms  of  Life, 
the  Charter  and  Condition  of  their  Pardon  ,*     there  are  all 
the   Promifes  of  Mercy   and   Salvation  ;     there  are   the 
Laws  of  Grace,  and    Means  of  Holinefs,   and   Comfort. 
Now  they    who  are    of    the  Truth,     who    are    enlight- 
ned    and    renewed,     will     fee    the    Excellency    of   the 
Gofpel,    the     Fitnefs     and    Suitablenefs    of  it    as    a   Law 
of  Grace  and  Rule  of  Life.     'Tis  there  they  behold  the 
Glory  of  Chrift,  and   through  that  God  hath  fliined  into 
their  Hearts,  2  Cor.  4.  6.     For  God  ^vho  conmianded  the  Light 
to  Pme  oitt  of  Darbiffs,  hath  fhined  in  our  Hearts,  to  give  the 
Light  of  the  Kno'wiedge  of  the  Glory  of  God,  in  the  Face  of 
Jefus  Chrift,     And  as  this  is  that  which  through  the  Influ- 
ence of  the  Spirit,  workerh  effedlually  in  them  that  believe, 
they  can't  but  receive  it  as  the  Word  of  God.  iTheff.2, 13. 
That- is,  fincerely  and  unfeignedly  yield  Obedience  to  it  ; 
for  this  Vvord  by  which  they  are  begotten  to  God,  liveth 
and  abideth  for  ever,   i  Pet.  i.  23-,  25.     As  this  Word  of 
God  is  revealed  by  Chrift,' and  htis  his  Authority  upon  it, 
they  who  know  ^he  Truth  as  it  is  in  Jefus,  muft  feel  the 

commanding 


Serm.  VI.  are  the  Subjects  of  CHRIST.  129 

commanding  Power  and  Force  of  that  Word,  and  take  ie 
as  the  Rule  of  their  Behaviour,  and  the  Man  of  their  Coun- 
fel  How  folemn  is  that  Warning  of  the  Apoftle,  Heb. 
12.  25.  See  that  ye  refiife  not  him  that  fpeaketh,  &c.  Our 
Saviour  once  and  again  declares,  that  no  Man  loves  him, 
and  therefore  none  is  of  the  Truth,  if  he  does  not  love  his 
Commandments^  and  keep  them. 

3.  To  hear  Chrifi's  Voice,  is  to  make  his  Word  in  the  Gof- 
pely  the  Rule  and  Meafure  of  all  our  Faith,  and  all  our  Ac- 
tions, 

^  Thofe  that  belong  to  the  Truth  will  be  difpofed  in  all 
Things  to  be  obedient  to  Chrifl  ,•  and  'tis  in  his  Word 
he  fpeaks  ;  there  he  reveals  all  the  Things  of  God  which 
he  intends  to  make  known  to  his  Subje61s.  Thefe  Truths 
are  the  Laws  of  his  Kingdom,  as  well  as  the  Weapons  and 
Arms  he  makes  U^q  of  to  gain  Subjefts  to  his  Government. 
There  he  has  told  us  all  that  of  God  which  is  to  be  known 
in  this  World.  There  are  the  Terms  of  our  Submilfion  to 
him,  and  the  Grounds  and  Articles  of  our  Faith  ;  and 
whoever  is  of  the  Truth  will  make  the  Word  of  Chrifl: 
the  Law  of  all  his  Faith  in  God,  and  of  all  his  Obedience 
to  jChrifl:,  as  well  as  fome  of  it.  There's  no  coming  to 
<}od  but  by  Clirifl:,  and  there  is  no  coming  by  him  in 
any  other  Way  than  that  which  he  has  prefcribed,  and 
on  the  Terms  which  he  has  Hated  and  determined.  He 
that  knows  the  Truth,  and  is  born  of  God,  can  have 
no  Faith  in  God,  but  is  founded  on  his  own  Promife,  and 
warranted  and  dire6led  by  his  own  Word.  We  can't  be- 
lieve in  God,  but  by  believing  that  Truth  which  Chrifl  has 
reveal'd  of  him,  and  that  is  to  believe  that  he  is  what 
Chrifl:  has  told  us  he  is  ;  and  to  believe  in  his  Grace  and 
Reconciliation  only  on  the  Terms  which  Chrifl:  has  provi- 
ded and  promifed,  therefore  our  Faith  is  faid  to  be  a  fet- 
tinfr^  to  our  Seal  that  God  is  true,  and  a  receiving  the  Tejiimony 
*ivhich  he  hath  given  us  concerning  his  Son.  John  3.  33.  And 
by  Unbelief,  we  are  faid  to  make  God  a  Liar.  Agreeably 
hereto,  the  Gofpel  is  called,  the  Word  of  Faith,  Rom.  10. 
8.  It  is  faid  by  the  fame  Apoflle  to  be  the  Povoer  of  God 
unto  Salvation  to  ^veiy  one  that  believeth,  becavfe  therein  is  ths 

S  Righ^ 


130  JIl  regenerate  and  renewed  Souls  Serm.  VL 

Rigbteoufnefs  of  God  revealed  from  Faith  to  Faith.  Rom.  i. 
1(5,  17.  There  is  no  Rule  of  Faith  but  the  Gofpel  ;  no 
Terms  of  our  Acceptance  with  God  but  what  are  found 
there  ;  and  a  renewed  Soul  never  found,  nor  Defires  to 
find  any  other  ;  for  the  Promife  of  God,  and  his  Truth  and 
Grace  therein  reveal'd,  is  Foundation  enough  for  his  be- 
lieving. He  ought  not  to  believe  lefs  of  God  than  Chrifl 
has  told  him,  nor  may  t  he  believe  more,  or  otherwife  ; 
For  none  knovjs  the  Father  but  the  Son,  and  nofie  can  kno'-jo  him 
but  he  to  whom  the  Son  reveals  him,  Matth.  7.  27.  Neither 
has  he  any  other  Bounds  of  his  Obedience  but  the  Word 
of  Chrift.  God  requires  no  other  Obedience  but  that  which 
Chrift  in  his  Name  requires,  nothing  otherwife,  nothing 
more,  nor  nothing  lefs.  Therefore  he  that  is  of  the  Truth 
makes  the  Gofpel  the  Rule  of  his  Aftions,  the  univerfal, 
and  only  Dire6tory  of  all  his  Faith  and  Obedience. 

4.  To  hear  Chrijt's  Voice,  is  to  jnake  his  Word  the  Meafurs 
and  Ground  of  all  our  Hope  and  Expe^ation  from  God. 

He  that  is  of  the  Truth  can  have  no  Hope  of  any  Thing 
from  God  but  by  Chrift.  No  Man  can  come  to  the  Father^ 
but  by  him,  John  14.  6.  He  can  have  no  Communion  with 
God  but  by  Chrift,  no  Good  can  come  to  him  from  God, 
but  through  Chrift  :  He  is  the  Medium  of  all  gracious  Com- 
munication from  God,  and  Communion  with  him.  We 
can  have  no  juft  Hope  of  knowing  any  Thing  of  God's 
Will  but  what  Chrift  reveals,  for  in  him  is  the  Fulnefs  of  the 
Godhead'^  and  with  him  are  ail  the  Treafures  of  Wifdom, 
and  Knowledge.  And  as  none  have  a  Right  to  give  Men 
any  Hope  of  God  from  God  but  he,  fo  no  Soul  that  knows 
God  and  Chrift,  will  defire  any  other  Ground  of  Hope 
than  what  God  has  given  by  his  Son,  and  what  Chrift  in 
his  Word  makes  known.  He  can't  juftly  expedl  any  Grace 
from  God,  but  what  is  according  to  his  Word  and  Pro- 
mife in  Chrift.  He  can't  expe6l  any  Reward  from  God 
in  Heaven,  but  what  is  promifed  by  Chrift.  He  can't  ex- 
pe6t  any  Knowledge  of  God,  or  concerning  the  Way  of 
his  Grace  and  Favour,  but  what  Chrift  reveals,  and  which 
is  by,  and  through  the  Word,  as  the  Medium  of  it.  For 
this  he  knows  is  the  Truth  of  God  and  the  fecure  Foun- 
dation 


Serm.  VI.  are  the  Subje^s  of  CHRIST.  131 

dation  of  his  Hope,  and  Trufl,  and  this  he  knows  is  e- 
nough  to  anfwer  all  the  Purpofes  which  Chrifl:  propounded 
in  it.  He  does  not  hope  for  any  Thing  different  from 
what  Chrifl:  has  told  him  in  his  Word  ;  he  defires  no 
more  than  what  is  there  promifed,  nor  in  a  Way  different 
from  that  Promife.  His  Prayer  is,  Remember  thy  Word  on 
ivhich  thou  hafl  caiifed  me  to  hope^V^dXvcv  119.49.  That's  the 
Ground  on  which  he  dare  to  hope  ;  he  would  have  nothing 
lefs,&  he  defires  nothing  more.  He  willexpe6lno  other  Dif- 
covery  of  God,  no  Good  from  him  but  what  Chrifl  makes, 
and  can  wifli  for  no  other  Way  of  Communion  with  him, 
but  through  the  Inflrumentality  of  that,  and  according  to 
itsTerms  and  Direftions;  this  is  the  Voice  which  Chrifl 
has  fpoken.  And  whoever  he  fpeaks  by,  be  it  by  his 
Minifters,  or  his  Spirit,  he  will  never  fpeak  differently 
from  it,  or  make  known  any  Ground  of  Hope  or  Good 
to  be  hoped  from  God,  but  what  is  in  it. 


*********^**t**))^**************^*******^l^*****:***j»^********* 


»***i»^**^^****|=*^^*^^*J^t**J|ieJ|if#^j»(rjJ^^|,jJ((j)JJ)|t^J)^3||fJ|^^i(^ 


SERMON 


132  All  regenerate  and  reneioed  Souls        Ser-m.  VII- 

SERMON     VII. 


:\>i 


COME  now  to  the  Use  and  Improvement  we 
are  to  make  of  this  Subjeft  handled  in  the 
foregoing  Difcourfe. 


««jf<H^  M  Use  I.  We  learn  hence ^  That  though  Chrijl'^ 
Subjects  are  only  i^iUing  SuhjeBs^  yet  they  are  under  the  mofi 
powerful  Confiraints  of  any  hi  the  W^orld, 

It  feems  a  Paradox,  that  Men  ihould  be  intirely  free  and 
yet  conllrained.     Many  Men  have  conceived  great  Diffi- 
culties and  Prejudices  about,  and  againfl  the   invincible  O- 
perations  of  divine  Grace,  and  the  Freedom  of  Man's  Will, 
and  feem  not  to  allow  of  any  other  kind  of  Freedom  in 
Man  than  his  having  a  Power,  either  to  love  God,  or  hate 
him  ;  to  iin  or  not  fm  :  But  it  will  be  found  a  mofl  certain 
Truth,  that  though  the  Subjects  of  Chrift  are  only  fuch  as 
are  free  in  their  Aftions,  their  Obedience  and  Subje6lion  ; 
and  of  moft  hearty  and  unfeigned  Choice  devoted  to  Chrift; 
yet  there  are  no  Subje6ts  in  the  World   under  fuch  Con- 
ilraints  to  their  Obedience   as    they  be.     All   the  penal 
Laws  of  Princes,  all  the  Fines  and  Prifons,  Axes  and  Hal- 
tars  in  the  World,  don't  fo  oblige  their  Subjects  to  Obe- 
dience to  the  Rulers  of  the  World,  as  the  meer  Force  and 
Power  of  Truth,  does  compel  the  Subje6ls  of  Chrift  to  his 
Obedience.     A  Man  whofe  Eyes  are  open  in  the  Sun-lhine 
fees  Light,  but  then  he  can't  help  it  at  the  fame  Time  : 
He  is  conllrained  to  fee  it,*  the  Rays  of  Light  will  enter  in- 
to his  Eyes    and  reach  the  inward  Senfory  ;    neither  can  a 
Man  help  feeing  I'rutb^  when  Chrift  by  his  Spirit  renews 

his 


Serm.  VIT.  are  the  Siihjccls  of  CHRIST.  153 

his  Underflanding,  removes  the  Difordcrs  of  ir,  and  lees 
in  the  Light  of  Truth  upon  his  Mind  ;  and  wlien  the  Un- 
derflanding fees  the  Evidence  of  the  divine  Tnuh  of  the 
Gofpel,  it  cannot  be  at  Liberty  to  withhold  its  AHcnt  to 
that  Truth  any  longer.  Whatever  Propofition  a  Man  fees 
to  be  true,  he  can't  disbelieve,  he  has  not  Power  to  do  fo^ 
the  Evidence  of  Truth  will  force  the  Aflent  of  his  Mind, 
and  make  him  yield  to  it  ;  for  to  disbelieve  that  which  he 
^tQs  to  be  true,  is  at  the  fame  Time  to  fee  and  not  fee  ; 
and  to  have  fuch  a  Power,  is  to  have  a  Power  to  fee  and 
not  fee  at  the  fame  Time  ,•  and  what  furt  of  Concradiclion 
this  is  need  not  be  fliid.  When  a  Man  is  of  the  'iVutli.wheii 
his  Mind  is  enlightened  and  renewed,  he  fees  the  Rcalicv, 
Goodnefs  and  Excellency  there  is  in  the  divine  Truth 
which  Chrift  has  made  known.  Now  v/hat  he  knows  and 
fees  to  be  good  and  fit  for  him^  indeed  he  chufes,  and 
willingly  follows,  and  defires  to  be  united  to  ;  but  at  the 
fame  Time  he  can't  but  chufe  it,  he  would  deny  his  own 
Nature,  and  crofs  the  firfl:  Principles  of  Humanity  not  to 
do  it.  When  a  Man  has  upon  iiis  Mind  a  ftrong  and  pow- 
erful Apprehenfion  and  Perfwafion  of  the  glonous  Excel- 
lency, the  infinite  Beauty  and  Perfeclion  of' God,  he  vrilf 
love  Him;  all  the  Force  in  the  World  will  not  hinder  him,  lie 
can't  help  it.  So  when  he  fees  the  Excellency  of  the  Truth, 
which  Chrift  has  revealed  concerning  God,  the  Fitnefs  of 
depending  on  Chrift;  his  Sutablenefs  and  Sufficiency  to  be 
the  Redeemer  and  Saviour  of  the  Soul,  lie  \y\\\  depend 
on  him,  he  can't  but  truft  him.  When  he  ices  the  Ami- 
ablenefs  of  that  Virtue,  Devotion  'and  Piety  to  C;od,  that 
Righteoufnefs  and  Plolinefs  which  the  Gofpel  reouires,  he 
can't  refufe  it,  for  he  can't  but  love  it,  and  feef  his  own 
Perfeftion  and  Plappinefs  advanced  by  it  :  And  juft  \^o 
clearly  as  he  beholds  that  Truth,  Goodnefs  and  Excel- 
lency, fo  ftrong  will  be  the  Current  of  his  Mind  and  Ac- 
tions towards  it.  Indeed  thefe  are  the  Objefts  of  his 
free  Choice,  but  at  the  fame  Time  he  can't  but  chufe 
them,  unlefs  he  can  chufe  to  ftQ\  miferable  and  v/retchcd 
rather  than  to  feel  happy  and  blefled.  And  if  a  Man  has 
a  Power  to  do  fo^  then"  he  can  a6l  moft  reafonably  and 

moll: 


134  ^'^  regener.ite  and  rene-vjed  Souls  Serm.  VII. 

moil  unreafonably  at  the  fame  Time.  He  can  a6l  like  a 
mod  wife  and  prudent  Man,  and  yet  like  the  greatefl: 
Fool,  yea,  worfe  than  a  Devil  in  the  fame  Time.  The 
holy  Angelb-  do  moil:  fincerely  chufe  to  a61  holily,  and  to 
love  God,  and  yet  at  the  ilnne  Time  they  can't  chufe  to 
do  or  acl  ocher\Vife.  God  himfelf  the  mofl  free  Agent 
chufes  to  love  himfelf,  and  to  glorify  himfelf ;  and  yet 
no  Man  can  believe  that  he  can  chufe  to  do  otherwife. 

Use  II.   Hence  karny  that  thofc  only  are  truly  religious^  voho 
are  true  Cbrijliam. 

There  are  m.any  ^qEIs  and  Denominations  of  Men,  who 
in  their  different  Charafters,  and  feveral  Denominations 
feem  to  be  exceeding  devout  and  religious  ;  not  only  Fer- 
fons  who  worihip  falfe  Gods,  and  live  in  corporal  Idolatry, 
but  Multitudes  who  fuperflitioufly  worfhip  the  true  God, 
and  in  that  Way  are  much  taken  up  in  fuch  Rites,  and 
Modes  as  they  call  Worfliip  and  Religion:  and  'tis  com- 
monly faid  of  them,  that  they  are  very  devout,  or  very  re- 
ligious. And  fome  are  fo  vain,  and  fuch  Strangers  to  the 
Truth,  as  to  think  that  being  fmcere  and  zealous  in  their 
Way  is  very  fafe,  and  that  all  Religions,  as  they  are  called, 
if  Perfons  be  fmcere,  will  end  in  the  fame  Thing  and  fe- 
cure  Men's  Happinefs  ;  which  is  the  fame  in  Effe6l  as 
to  fay.  if  a  Man  be  a  devout  and  fmcere  Lover  of  Lies, 
and  Faliliood,  it  is  as  well  as  if  he  be  a  fmcere  Lover  of 
Truth  ,•  but  Chrifl  has  let  us  know  there  can  be  no  true 
Religion  but  his.  Every  one  who  is  of  the  Truth,  be- 
longs to  his  Family,  and  will  be  one  of  his  Subje6ts,  and 
hear  his  Voice.  The  true  God,  the  great  Jehovah,  is  the 
only,  true  and  right  Objecl  of  all  religious  Worfliip  and  O- 
bedience  ;  and  thofe  Truths  which  flov/  from  his  Nature 
and  Will,  and  Relations  to  Man,  are  the  only  Truths  of 
Religion.  Every  other  Obje6l  of  Worfliip  is  a  falfe  God; 
and  every  Thing  refpefting  his  Nature,  or  Will,  every 
Notion,  or  Apprehenfion  concerning  him,  his  Nature,  and 
Perfeftions,  Will,  and  Obedience  which  is  not  right,  and 
agreeable  to  its  Principle  and  Archetype  in  the  divine  Na- 
ture, and  Will,  is  a  Falfliood,  and  will  remain  eternally  a 

Falfhood. 


Serm.  VIL  are  the  Subje^s  of  CHRIST.  135 

Falfliood.     Men's  thinking  a  Thing  to  be  true,  or  falfe, 
makes  it  neither  the  one  nor  the  other,  it  makes  no  Al- 
teration in  Truth,  for  the  Nature  of  that  is  unchangeable: 
So  that  no  Man  is  or  can  be  a  truly  religious  Man  who  is 
not  a  true  Chriftian.     Such  a  Manifeftation  of  the  divine 
Nature,  Perfeftions,  Will,  and  Truth  is  made  by,  and  ia 
Chrill,  as  exhibits  that  of  God  which  is  the  real,  and  eter- 
nal Truth  of  God  ,•     and  there   is  always  a  Conformity, 
and  Harmony  of  Truth  with  it  felf.     No  Man  can  have 
the  Truth  in  liis  Heart,  and  be  renewed  and  enlightned  to 
difcern  it,  but  that  he  will  fee  that  Truth  in  Chrifl,  and 
feel  his  Soul  fweetly  confenting  to  it,  and  united  with  it. 
'Tis  eafy  to  fee  this  if  you  run  over  the  feveral  great,  fun- 
damental, and  neceifary  Truths  of  Religion.     There  can 
be  no  true  Religion  but  where  there  is  a  Senfe,  or  Know- 
ledge, and  Belief  of  the  one  true  God,  of  the  abfokite  Sim- 
plicity, and  infinite   Perfe61:ion  of  the  di\^ine   Nature,  of 
the  Sinfulnefs  and  infinite  Evil  of  Sin,    of  the  Mifery  of 
Man  by  Sin,  and  his  Fall  from  God  ;     of  his  loll:,  undone 
State  by  Reafon  of  Sin,  of  the  Neceffity  of  his  Recovery 
from  his  ruinous,  deplorable  Condition,  and  his  Reftoration 
to  Holinefs  and  the  Image  and  Lit'e  of  God,  by  the  migh- 
ty Power  and  infinite  Grace  of  God  ;     and  that  this  mu(\: 
be  done  in  a  Way  honourable  to  the  divine  Perfe6lions  or 
not  at  all.     That  Man's  Happinefs  lies  in  hi^  Refloratioii 
to  the  primitive  Beatitude  and  Holinefs  of  his  Nature,  and 
the  Agreeablenefs  of  his  Faculties,  A6lings  and  Defires  to 
the  Nature  and  Will  of  God,  in  finding  God  in  his  Soul, 
and  himfelf  united  to  him  by  Love  and  Likenefs.      Now 
all  this  appears   no  where  fo  as  in  ChrilT,  nor  no  where 
but  in  him,   and  there  it  is   all   exhibited  and  difcovered: 
Therefore  the  Soul  which  has  a  true  Senfe  of  Religion, 
finds  fuch  a   Manifefhation   of  the   Truth  in   Chrill  as  is 
fatisfadlory,  anfwers  its  Defires,  and  opens  the  Obje6l  and 
Nature  of  Happinefs,  and  it  can't  but  clofe  w^th  it,  and 
finds  in  all  Refpe6ts  that  that  is  true  which   the  Apofi:!e 
witneffeth,  A6ls  4.  12.     Neither   is   there  Salvation  in   any 
other,  for  there  is  none  other  Name  given  under  Heaven  amo?ig 
Men^  ijohereby  v:e  miiji  be  Javed, 

Use 


136  All  regenerate  and  renewed  Souls  Serm.  VIL 

Use  in.   This  Subject  may  dived;  us  into  an  Underftandhig  of 
the  true  Nature  of  Religion. 

Religion  is  a  Thing  of  the  greatefl  Importance  in  the 
World  ;  no  Man  can  ever  be  holy  or  happy  without  it  ; 
and  ev^ery  Man  would  fain  have  fo  much  of  it  as  to  do  his 
Turn  for  Happinefs,  though  few  underftand  what  it  is. 
There  are  many  Controverfies  and  Difputes  in  the  World 
-about  it,  many  fierce  Debates  and  Contentions  which  arife 
from  Men's  Pride  and  Lulls,  and  not  from  Religion.  Moft 
Men  find  it  eafier  to  difpute  about  Religion  than  to  prac- 
tife  it  :  But  here  our  Lord  lets  us  know  that  to  be  of  the 
I'ruch  is  to  have  the  right  Knowledge  and  Principles  of 
Religion  in  us  ;  and  all  fuch  as  thefe  will  hear  his  Voice. 
7'here  is  a  Conformity  of  the  Head  to  the  Heart,  a  Con- 
fent  between  them  ;  between  the  Truth  without,  and 
within  the  Soul  ;  all  is  derived  from  God  by  Chrifl,  united 
to  him,  and  terminated  in  him.  Here  are  three  Things 
contained,  which  may  ilkiftrate  this. 

I .  It  conjifts  in  a  right  Under/landing,  or  receiving  the  Truth 
in  Chrijt,  or  as  it  is  re'-ccaled  by  CbriJL 

There  muft  be  a  right  Difpofition  to  receive  the  Truth, 
and  a  real  actual  Receiving  it.  ■  The  Eye  muft  not  only 
be  fit  to  receive  the  Rays  of  Light,  but  the  Light  mufl 
lliine  into  it  :  I'he  Soul  muft  be  renewed,  its  Prejudices 
removed,  its  Power  to  apprehend  divine  Truths  reftored 
by  the  Working  of  the  Holy  Spirit  on  it,  and  that  Truth 
which  Chrift  has  revealed  in  the  Gofpel  rightly  apprehen- 
ded. A  Man's  thinking  he  fees  the  Truth  of  Chrift  don't  prove 
him  to  be  a  Chriftian.  The  ftrongeft  Perfwafion,  the 
greateft  Confidence  that  a  Man  ^cesy  and  underftands  the 
Truth  don't  make  it  certain  that  what  he  fees  is  the  Truth. 
For  the  Nature  of  Truth  being  unchangeable,  it  can  never 
be  altered  by  a  Man's  Perfwafion  that  he  f^QS,  or  does  not 
fee  it.  As  lYuth  is  the  fame  whether  a  Man  fees  it  or 
nor,  fo  it  is  the  fame  whether  a  Man  has  fuch  a 
Perfwafion  or  no.  The  Truths  which  Chrift  has  revealed 
in  the  Gofpel  are  at  all  Times  the  fame,  and  it  is  not  our 
thinking  that  we  receive  or  underftand  them,  that  deno- 
minates us  to  be  of  the  Truth  ;    but  the  right  Under- 

fbinding^ 


Serm.  VII.  are  the  SuhjeSts  of  C  HR  IS  T. '''-       1 57 

{landing,  and  real  Receiving  of  them.  If  we  receive  fome- 
thing  which  Chrifl  has  nc«t  revealed,  inllead  of  that  which 
he  has,  we  are  not  of  the  Truth,  but  of  Error,  fo  far 
we  belong  not  to  the  Family  of  Truth,  but  of  Miflake, 
Deceit  and  Faliliood.  It  is  that  very  Truth,  that  very 
Thing  which  Chrifl  has  reveal'd  in  the  Gofpel  which  is  to 
be  rightly  apprehended  by  the  Mind,  thofe  very  Ideas  to  be 
excited  there  which  he  intended  (hould  be  excited  by  the 
Word,  or  elfe  we  are  not  enlightned  by  the  Spirit. 
And  the  inward  Perception  of  Truth,  or  Manifef- 
ration  of  it  to  our  Minds  mufl  agree  with  that  Reve- 
lation of  Truth  which  the  Gofpel  makes,  and  exadlly  anf- 
wer  to  it,  or  elfe  our  Minds  are  a  falfe  Glafs,  and  not 
rightly  difpofed  to  receive  the  Light  of  Truth  :  And  they 
receive  Error  and  falfe  Images  inflead  of  Truth.  Joh.  4. 
12.  I  am  the  Light  of  the  World  :  He  that  followeth  me, 
foall  not  walk  in  Darknefs,  but  /Jjall  have  the  Light  of  Life, 
And  Chap.  12.  44,  45,  4.6,  and  48  compared.  The  fpiri- 
tual,  gracious  Illumination  of  the  Mind  never  conveys  any 
Knowledge  of  any  Truth  different  from,  or  not  contained 
in  the  outward  Revelation,  but  helps  the  Mind  to  difceni; 
the  true  Meaning  of  that  Word.  If  any  Thing  elfe. is  ap- 
prehended inflead  of  that,  or  the  Meaning  of  that  is  mif- 
apprehended,  there  is  fo  far  no  true  Light  or  Knowledge^ 
of  Truth  in  the  Mind.  And  fo  far  as  a  Man  is  renewed, 
or  is  of  the  Truth,  it  is  impofTible  there  fhould  be  a  Difa- 
greement  between  the  Truth  in  his  Mind,  and  the  Truth 
in  the  Word. 

2.  It  confifts  in  a  real  Conformity  of  the  Soul  to  the 
Truths  or  a  Confent  and  Jgreement  of  the  Powers  and  Adt- 
ings  of  the  Mind  to  the  Truth  of  the  Gofpel  manifejied  to 
it. 

All  the  Knowledge  in  the  World,  all  the  Light  that  cam 
fhine  into  the  Heart,  if  it  fhould  refl  idly  there,  makes  no 
Man  the  better  Man,  or  Chriflian.  Prov.  19.  2.  Jlfoy 
that  the  Soul  be  without  Knowledge  it  is  not  good.  Without 
Knowledge  it  can*t  be  good.  Nor  will  meer  Knowledge 
if  the  Heart  remains  unchanged,  be  any  Thing  but  bare 
Speculation  ;    an    ufelefs,    and  unprofitable  Thing.    But 

T  whenever 


ISS-        -^/^  regeneme  and  reneuoed  Souls  S^rm.  VII. 

whenever  the  Mind  is  enlightned,  and  renewed,  as  it  Vill 
rightly  apprehend  the  Truth  of  Chrifl,  fo  it  will  approve, 
love,  and  embrace  it,  and  there  will  be  a  Conformity  to 
it;     there  can  be  no  Religion  without,  and  this  is  true 
Keligion.     He  that  is  of  the  Truth  heareth  Chrifl's  Voice, 
and -is  a  SuBjeft  of  Chrifl:  ;    there  is  a  Conformity  of  his 
Soul  to  the  Truth  of  Chrifl:  which   appears  there   ;     his 
Heart  is  knit  and  united  to  it  ;    the  Powers  of  his  Mind 
are  conformed  to  that  Truth,   and  a6l  congruoufly  to  it; 
fo  that   the  Truth  it  felf  is  afted  and  lived  by  the  Man. 
When  the  Mind  fees  the  Truth  or  Reality  of  the  glorious 
Simplicity,  Power,  Wifdom,  Holinefs  of  God,  and  his  tran- 
fcendant  and   infinite  Goodnefs,   his  Love,  and  Grace  in 
his  Son  Jefus  Chrifl,  it  feels  an  inconceivable  Delight  and 
Satisfaction  in  that  boundlefs  Ocean  of  Good,  and  Perfec- 
tion, .and  does  as  it  were  open  and  fl:retch  it  felf  to  graip 
as  much  of  it  as  it  can  take  in.     When  it  fees  the  inflexi- 
ble Juftice  of  God,  it  trembles  before  that  bright  and  pure 
Flame,  and  feels  a  Sort  of  infinite  Abafemcnt  in  its  own 
infinite  Unhkenefs  to  that  fpotlefs  Re6litude  and  Perfedli- 
qn.     When  it  views  the  boundlefs  Goodnefs  of  God  it  is- 
filled  with  an  overflowing  Admiration  and  Amazement  at 
the  inexhaufl:ible  Stores   and  Treafures  of  the  Riches  of 
that  Goodnefs,  and  the.  Height,  and  Length,  and  Depth, 
and  Breadth  of  Grace  and  Love  which  paffeth  Knowledge. 
It  fl:ands  dumb,  and  fpeechlefs  and  as  it  were  dead  at  the 
Sight  of  its  own  curfed  Ingratitude,  and  bafe  Returns  to 
him,  is  fiird  with  Indignation  at  itfelf,  and  a  Self-loathing 
for  its  rifing  up  againfl:,  and  overlooking  fuch  infinite  Stoops 
and  Reaches  of  boundlefs  Love  and  Mercy.     When  the 
Soul   has  realizing  Views  of  the  Immenflty  of  God,  his 
Self- original,  and  eternal  Excellence,  his  infinite  Knowledge, 
his  Independency  and  Ubiquity,  it  finks  into  nothing,  feels 
^tfelf  lefs  than  an  Attom  ;     and  its  Wonder  and  Thankf- 
giving  rifes  with  Afl:onifliment  at  the  tranfcendant  Height 
of  infinite  Glory,  and  the  gracious  Notice  fuch  a  God  takes 
of  fuch  a  Nothing.     So  when  it  fees  the  particular  Truths 
of  the  Gofpel  in  the  Relations  of  God  to  Man,  and  of 
himfelf  t^  God,  and  other  Men,  there  appears  to  be  a 

Sweetnefs 


Serm.  Vir.  are  the  Suhje&s  of  CHRIST.  13^ 

Sweetnefs  and  Beauty  in  them  exciting  vehement  Defires 
in  the  Soul  and  longing  Willies  to  be  perfe6lly  wrought 
into  them,  to  imitate  God,  and  a(5l  as  much  like  him  a^ 
poflible.  The  Truths  which  are  the  proper  Obje6ls  of  the 
SouFs  a6ling  upon,  it  confents  to  ;  and  there  is  a  Corre- 
fpondence  between  them,  and  its  A6lions,  and  Defires.  So 
thofe  which  refpe6l  the  whole  Man,  Soul  and  Body,  they 
govern  both,  and  draw  the  Man  to  a  Conformity  in  his 
A6lions  to  the  Intention  and  Meaning  of  them.  This  is 
the  Meaning  of  that  Text,  John  8.  32.  Jnd  ye  floall  kno'vu 
the  Truthy  and  the  Truth  flo all  make  you  free.  So  it  is  faid, 
John  17.  17,  19.  Sanctify  them  thro'  thy  Truth,  thy  JVord 
is  Truth.  That  they  alfo  might  he  fan^ified  through  the 
Truth. 

3.  This  Truth  is  hoth  received,  and  lived  hy^  or  through 
Chrift,  : 

It  is  the  Truth  of  God,  but  it  is  difcovered  in  and  by 
Chriil,  revealed  in  his  Word,  difcovered  in  his  Life, 
Death,  Refurre6lion,  Afceniion,  Interceffion,  and  Glory  ; 
and  communicated  by  the  Enlightning  of  the  Spirit.  This 
is  what  Chrifl  fays,  John  16,  13,  14.  Howheity  when  He, 
the  Spirit  of  Truth,  is  come^  he  mil  guide  you  into  all  Truth : 
For  he  fl:>all  not  fpeak  of  himfelfy  hut  whatfoever  he  /hall  hear^ 
that  fhall  he  /peak  ;  and  he  will  fhew  you  Things  to  come. 
He  [hall  glorify  me,  for  he  fhall  receive  of  mine,  and  fhall  fhcj)^ 
it  unto  you.  The  Truth  is  received  from  Chrifl  as  fent  by 
God  to  make  it;  known  to  us  ,•  by  his  Authority  he  de- 
clares it,'  and  by  his  Spirit  makes  us  fee  the  Reality  and 
Certainty  of  it  as  it  is  in  him.  The  Soul  receives  the  Truth 
from  Chrifl,  and  upon  his  Authority  ;  'tis  that  which 
gives  it  its  peculiar  Excellency  and  commanding  Power  ia 
our  State  and  Mifery  :  So  that  divine  Life  in  the  Soul  is 
alfo  in,  and  by  Chrifc,  i.  e.  both  by  Power  and  Help  from 
him  ;  and  for  the  Love  the  Soul  has  to  him,  and  xh^. 
Excellency  of  thofe  Truths  as  they  have  Relation  toChriflr* 
And  all  that  Life  of  Truth  and  Holinefs,  is  referred  to 
God,  and  a6led  towards  him  with  a  Dependance  on  Chrifl 
for  the  Acceptance  of  all.  This  is  the  Life  and  ,Soul  of. 
all  true  Religion  ;    If  Chrifl  be  left  gut,  it  is  all  nothing 

T  2  but 


|49  4^  regenemti  and  renemd  Souls         Serm.  V1I» 

but  the  poor  proud  Struggles  and  vain  Efforts  of  corrupt 
Man,  of  unregenerate  Nature,  to  pacify  the  Anger  of  God 
and  merit  his  Favour. 

Use  IV.     Hence  kdrriy  there  can  be  nothing  new    in  Re- 
ligion^ unlefs  God  makes   a  new  Re'Oelation  of  himfelf. 

Falfe  Religions  vary  without  End,  there  is  a  Sort  of  in- 
finite Diverfity  in  their  Rices  and  Ceremonies  ;    in  their 
Worfhip  and  Superflitions,  in  their  Fancies  and  Miflakes. 
'Tis  the  Nature  of  Falihood  to  be  various,  inconftant  and 
uncertain ;  but  Truth  is  the  fame,  inflexible  and  unchange- 
able.    God  can  reveal  more    of  himfelf  than  he  has  re- 
veafd  if  he  pleafes,  and  then  more  Truths  may  be  known 
than  are  known  already.     But  he  is  the  fame  in  himfelf 
eternally,  and  the  only  Obje6l  of  all  true  religious  Wor- 
fhip, Faith  and  Obedience.     And  every  one  who  is  of  the 
Truth,  or  truly  enlightned  to  know  God  and  his  Truth, 
heareth  the  Voice  of  Chrift,  in  whom  only  all  the  Truth 
of  God  is  made  known  to  fallen  finful  Man.     There  was 
a  Difference  in  fome  Things  in  the  Religion  of  Jdain  after 
the  Fall,  and  the  antideluvian  Patriarchs  ;     and  the  Reli- 
gion of  ISloahy  and  his  Poflerity  :     And  between  theirs, 
and  the  Religion  of  the  Jews,  the  Old  Teftament  Church  ; 
and  between  that,  and  Chrillianity.     But  this  Difference 
was  only  according  to  the  different  Degrees  of  Revelation 
which  God  made  of  himfelf  and  his  Will  in  Chrift,  and 
nothing  can  make  any  Difference  but  fuch  a  Revelation. 
Nothing  can  be  known  of  God  but   what   he  reveals  of 
himfelf  :    And  he  reveals   nothing  of  himfelf  td  fallen 
Man  but  by,  and  through  Chrifl.     And  that  Truth  which 
is  to  renew  and  fandify  the  Soul,  now  is  the  fame  that  ic 
was  ever  fmce  Chrill  afcended,  and  finifhed  the  Canon  of 
the  holy  Scripture  in  the  New  Teflament.     There  is  not 
one  Syllable  more  known  of  God;than  is  made  known  in 
the  Gofpel  of  his  Son,  nor  one  Truth  more  knowable;  and 
therefore  there  is  not  one  Duty  to  be  done  but  what  in 
like  Circumftances  was  fo  ever  fince  Chrift  revealed  God 
in  the  Gofpel.     There  is  no  other  Way  of  our  Illumina- 
tion, Renovation  and  Sanftification  than  there  has  been 

ever 


Serm.  VII.  nre  the  SuhjeSts  of  CHRIST,  141 

ever  fince  Chriftianity  was  preached  in  the  World.  There 
is  not  one  Truth  and  Rule  of  Faith  and  Duty  for  one 
Man,  for  one  Country,  and  another -for  another,  but  the 
fame  for  all.  Eph.  4.  4,  5,  6,  There  is  one  Body,  and  one 
Spirit,  even  as  ye  are  called  in  one  Hope  of  your  Calling  ;  one 
Lord,  one  Faith,  one  Baptifm,  one  God,  and  Father  of^all,  -echo 
is  above  all,  and  through  all,  and  in  you  all.  There  is  no 
new  Way  to  Heaven,  no  new  Truths  or  Duties  of  Religion 
nor  never  will,  nor  can  be  'till  God  makes  a  new  Re- 
velation. 

Two  Particulars  may  more  efpecially  be   confidered 
here, 
^  I.  The  renewing  Influences  of  the  Spirit  create  no  ne-zo  Facul- 
ties in  the  Soul. 

There  are  feveral  Metaphors  ufed  in  Scripture  concern. 
ing  the  Renovation,  or  Regeneration  of  the  Soul  which 
feem  to  import  a  Creation.     Grace  is  fometimes  called  a 
new  Creature.     Gal  6,  15.     A  converted  Man  is  called  a 
New  Man  ;   and  fuch  are  faid  to  be  created  anew  in  Chrifl 
Jefus.     Eph.  2.  10.     Col.  3.    10.     But  from   all  fuch  Ek- 
preffions  we  are  not  to  fuppofe  there  are  any  new  Facul- 
ties created,  and  inflifed   which  the  Man  had  not.     The 
Underftanding  is  the  fame,  the  Will  is  the  flime,  the  Af- 
fedlions  are  the  fame,  confidered  as  Powers  or  Faculties  of 
the  humane  Soul.     The  Senfes,  and  all  the  Inlets  to  the 
Mind  are  the  fame.     The  Soul  has  the  fame  Wavs  of  fee- 
ing, hearing,  learning,  that  it  had  before,  and  nothing  new. 
The  Faculties   which   were  difordered,   are   mended   and 
leaified  :     The  Underftanding   which  was   dark,  is  now 
light  ;     the  Will  and  Affedlions  which  were  fet  upon  ir- 
regular  Objefts,  are  fet  upon  right  ones,  but  they  are  in 
themfelves  the  fame  humane  Powers  and   Faculties.       A 
Man  that  has  a  Film  taken  off  from  his  Eye  ^qqs  Things 
which  he  did  not  fee  before,  but  he  has  not  a  new  Eye. 
So   in  fpiritual   Things,   the  renewed   Mind   is    the  fame 
Mind  as  to  all  that  was  effential  to  it  as  a  reafonable  hii-- 
mane  Mind.     The  fame  Underftanding  that  apprehended, 
and  judged  of  phyfical  or  moral  Things,  apprehends  and 
judges  of  divine  and  fpiritual   'Iliings.     Tiie  fame  Will 

which 


142  All  regenerate  and  renevied  Souls         Bmi.  WL* 

which  chofe  other  Things,  chufes  God  and  Chrifl:,  and  the 
Truth.  The  fame  Affe61ions  which  before  run  out  after 
other  Things,  now  follow  Holinefs  and  Likenefs  to  God 
as  the  Soul's  Perfeftion  and  BleiTednefs.  What  the  Saints 
will  have  in  Heaven  we  know  not,  when  their  Bodies  will 
he  made  as  the  Apoftle  fays,  Spiritual  Bodies  ;  or  how  pure 
unbodied  Spirits  perceive  and  a6l,  we  know  not :  How 
the  Saints  will  a6l,  or  what  Powers  they  will  have,  when 
in  Heaven  they  receive  dire6l  Ideas  of  God,  and  divine 
Things,  we  can't  tell  ;  but  here,  where  all  their  Know- 
ledge is  communicated  by  the  Intervention  of  the  Means 
adapted  to  their  prefent  Condition,  the  mod  holy  Man  in 
the  World  has  no  other  Faculties  or  Powers  of  Soul  than 
he  had  before. 

2.  77?^  renewing  Influences  of  the  Holy  Spirit y  give  the 
Knotviedge  of  nothing  new  to  the  Soul ;  /.  e,  of  nothing  but  of 
that  Truth  revealed  by  Chrift  in  the  Word. 

Every  one  that  is  of  the  Truth  hears  the  Voice  of  Chrift; 
that  is,  of  that  Teilimony  which  he  has  given  concerning 
God  and  Himfelf  ;  the  State  of  Man,  and  the  Way  of  his 
Reconciliation  to  God,  the  Holinefs  which  the  Gofpel  re- 
quires as  the  Means  of  his  Perfection  and  Happinefs,  It  is 
the  Voice  of  Chrift  in  his  Word,  the  Truth  which  Chrift 
Himfelf  and  his  Holy  Spirit  has  revealed  there  ;  The  en- 
lighting  of  the  Spirit  gives  no  Notice  nor  Intimation  of  any 
Thing  that  is  not  there.  Chrift  did  of  old  at  fundry  Times, 
and  in  diverfe  Manners,  make  known  his  Will  to  the  Pen- 
men of  the  Scripture,  but  that  Illumination  was  not  to  re- 
new, and  fan6i:ify  them,  but  to  teach  and  inftrudl  others: 
But  the  Illumination  of  the  Spirit  which  renews  the  Soul, 
reveals  nothing  more,  nor  befide  the  Revelation  of  the 
Gofpel.  This  is  and  ever  will  be  the  Inflrument  of  the- 
Regeneration  and  Sanftification  of  Men, 7^o;/z.  i.  i(5.  For  it 
is  the  Fewer  of  God  unto  Salvation  to  every  one  that  believetb; 
to  the  Jew  firfty  and  alfo  to  the  Greek.  The  Illumination  of 
the  Holy  Spirit  clears  the  Man's  Mind  of  the  Darknefs  which 
covered  it  before,  clears  it  of  its  Prejudices  againfl  the  Truth," 
ftrengthens  it,  and  holds  its  Attention  to  the  Truth,  and 
enables  it  to  fee  the  divine  Certainty,  and  Goodnels  of  the 

Things 


Serm.  yil  ^,  oi-e  the  Subjects  of  CHR  IS  T,  143 

Things  revealed  ;    makes  it  take  notice  of  thofe  great  and 
wonderful   Things    of  God   which  are    fpoken  of  in  the 
Word  ;   but  it  Ihews  the  Man   nothing  elfe  but   what    s 
contained  and   declared  there.     He  that  fancies  he  knows 
more  than  the  Word  contains,  or   knows  any   Thin<r  of 
God  and  his  Will  befide,  finks  into  Enthufiafm  and  St^er- 
llition.    In  all  that  he  fancies  more  than  is  in  the  Word 
or  befide  what  is  in  the  Word,  he  has  a  God  and  a  Chrifl 
of  his  own  making  ;    and  a  Religion  which  his  Fancy  and 
Imagination  have  minted  for  him.     If  by  Illumination  and 
Renovation  of  the  Soul  the  Mind  had  any  Knowlege  of  God 
or  Chriil  but  what  is  declared  in  the  Gofpel  or  different 
from  that,  then  the   Standard    of  every   Man's  Religion 
muftbe  the  Impulfe  of  his  own  Mind,  and  not  the  Gofpei; 
the  Word  of  God  mufl  be  judged  by  his  particular  Reve- 
lation and  Senfe  of  Things,  and   not  his  Senfe  of  Things 
by  the  Word  of  God,  and  fo  the  Voice  of  Chriil  in  his 
Word  which  has  had  the  mofi;  powerful,  miraculous  Ac- 
reflations  of  Heaven  to  confirm  it,  will  be  of  little  or  no 
V^Q  in  Religion ;  the  Voice  which  Chrift's  Difciples  are  to 
hear  is  fi:ill  to  be  fpoken  in  a  new  Revelation.     But  this  is 
not  the  Cafe,  the  Voice  of  Chrifl  is  that  Revelation  he  has 
made  of  God  in  the  Gofpel,  and  the  Dilcovery  of  Chrift 
in  his  Offices,  and  his  mediatorial  Charader  and  Aclicns, 
and  his  wonderful  Perfon.     And   he  who  is  of  the  Truth 
hears  that,  he  knows  this  is  the  Will  of  God,  and  Chrift's 
Voice,  and  He  will  never  have  nor   defire  another.     He 
that  hears,  i.  e.  Obeys,  and  follows  any  other,  either  fecrec 
Whifper  or  open  Call,  is  none  of  Chritt's  ,•  he  don'c  l.elon'- 
to  the  Truth,  he  is  not  of  Chrin:'s  Sheep,  but  a  Goat  tha^t 
belongs  to  another  Fold.     They   who  are  of  the  Triuh 
neither  know,  nor  defire  to  know  any  other  Voice  of  the 
Spirit,  but  the  Voice  of  Chrifl:  made"  known  to  them,  bv 
and  m  his  Word,  through  the  Teaching  of  the  Holy  Spt 
rit,  who  is  fent  to  renew  and  fanftify  them  by  the  Word 
of  Truth.     Wherefore  Chrifl  tells  us,  that  his  Sheep  hww 
hiniy  and  follow  him,  for  they  kno-jo  his-  Voice,  hut  a  StranG;er 
they  mil  not  follow,  for  they  know  ?2ot  the  Voice  of  Stranfrcrs. 
John  10.  3,  4,  5.     So  that  there  can  be  nothing  new  in 

Religion, 


144  ^^^  regenerate  and  renewed  SouU         Serm.  VII, 

Religion,  in  the  Religion  of  Chrifl,  as  and  fo  far  as  fuch, 
'till  he  makes  a  new  Revelation  of  the  Mind  of  God.  And 
yet  notwith (landing  this. 

Use  V.     The  renewing  of  the  Holy  Spirit  tnakes  an  univer* 
Jal  Change  of  the  Heart  and  Life. 

In  the  Regeneration  of  the  Soul  the  old  Faculties  are 
not  changed  away  for  new  ones,  nor  are  any  new  ones 
created  and  added  to  them  ,*     there  are  no  Difcoyeries  of 
new  Truths  made  to  the  Mind,  and  yet  there  is  an  uni- 
verfal  Change  of  the  Man  in  his  Heart  and  Life,     2  Cor, 
5.  17.     Therefore  if  any  Man  be  in  Chrijly  he  is  a  new  Crea- 
ture ;     old  Things  are  paft  away^   behold  all  Things  are  he- 
come  ne'W.     *"'  Old  Thoughts,  old  Principles,  old  Pradlices 
'^  are  paft  away,  and  the  renewed  Man   a6ls  from  new 
"  Principles,  by  new  Rules,   for  new  Ends,  and   in  new 
'^  Company."     He  knows  no   new   Dodtrine  which  was 
not  all  taught  and  contained  in  the  Bible  before;     but  he 
knows  it  in  a  new  Manner,     e.  g.  it  was  before  known  to 
him  in  the  Letter,  in  a  dull,  carelefs  Manner  ;     he  had  a 
A^iew  of  the  Truth  as  a  doubtful  uncertain  Thing  ;    he 
received  it  as  a  Thing  which  was  probably  true,  and  had 
fuch  humane  Teflimonies  and  Arguments  for  it  as  he  could 
not  difprove  ;     and  fo  he  let  it  reft.     He  faw  it  as  a  pro- 
bable Scheme,  and  perhaps  for  the  moft  Part  it  appeared 
fomeching  likely   to  anfwer  the  End   propofed.     He  had 
fome    Efteem  of  the   Advantages  of  Redemption,  as   he 
could  not  but  defire  Happinefs  :   He  wiflied  to  reap  the 
Advantages  of  Chrift's  Undertaking,  fo  far  as  to  be  faved 
from  Hell,  and  be  very  happy  in  the  next  World  :  But 
now  the  Gofpel  appears  to  be  divinely  true,  as  real,  and 
certain  to  him  as  any  Thing  that  can  be  known  by  the 
Teflimony  of  his   Senfes,    he   refts  on    the  divine    Te- 
llimony,  is  fufficiently   fatisiied   from   the    Veracity    and 
Faithfulnefs  of  God,  and  refts  on  his  Teftimony.     i  Cor. 
2.  5.     That  your  Faith  floould  not  ft  and  in  the  IVifdom  of  Men, 
hut  in  the  Power  of  God.     He  now  fees  the  greateft  Beauty 
and  Excellency  in  thofe  Truths  of  God  which  are  mani- 
fefted  in  Clirift.     The  Myftery  of  Redemption  by  Chrift 

appears 


S^RM.  Vn.  are  the  SuhjeSts  of  CHRIST.  145 

appears  not  only  certain  to  his  Mind,  but  he  ftes  there  is 
the  moft  excellent  Wifdom,  Power,  Love,  and  Grace  in 
that  Way  of  Salvation.  Chrifl  appears  to  him  the  IVif- 
dom  of  Gody  and  the  Power  of  God,  He  fees  the  greateft 
Safety  in  trufling  to  him  and  depending  on  the  Promifes 
of  the  Gofpel,  as  fecuring  the  Power  and  Faithfulnefs  of 
an  infinite  unchanging  God  for  their  Performance  ;  and 
that  there  can  be  no  Safety  in  trufling  to  any  Thing  elfe. 
He  now  fees  that  HoHnefs  is  his  Heaven  and  Perfection  ; 
he  chufes  to  be  as  much  like  God  as  polTible,  and  to  find 
all  the  A6lings  of  his  Soul,  and  of  his  whole  Man  in  the 
nearefl  Conformity  to  all  the  Truths  of  the  Gofpel.  That 
Obedience  which  was  before  his  Task  and  Burden,  he  now 
efteems  his  greatefl  Privilege,  Comfort  and  Happinefs. 
Thofe  Pleafures  of  Sin  which  he  loved,  he  not  only  ab- 
flains  from,  but  hates,  and  counts  them  his  Mifery,  Weak- 
nefs,  and  Imperfe6lion  ,*  his  greatefl  Plague,  and  his  worfl 
Enemies.  That  Religion  and  Holinefs  which  before  he 
defired  to  be  excufed  from  as  much  as  might  be  ;  to  have 
as  little  of  as  was  pofTible,  and  efcape  Hell  ;  he  now  de- 
fires  to  have  as  much  of  as  poffible,  and  thinks  he  can 
never  have  enough  of  it  below  Heaven.  In  fliort.  Things 
are  quite  turn'd  about.  '  God  and  Chrifl:  is  got  inco 
the  Place  the  World  had  before.  Holinefs  is  got  into 
the  Place  of  Sin.  That  which  pleafed  him  before,  nov/ 
difpleafes  him,  and  that  which  difpleafed  him,  is  now  his 
greatefl  Pleafure,  and  Delight:  So  old  Things  a^:  jjqffed 
a-wajy  and  all  Things  are  become  ne'w* 

Before  I  conclude  this  I)ifcourfe,  I  mufl  beg  you  my 
Hearers  to  bring  this  Subje6l  clofe  to  your  own  Confci-  • 
ences,  and  every  one  of  you  who  pretend  to  be  Chriftians, 
faithfully  enquire  whether  you  are  of  the  Truth,  or  are 
truly  enlightned  and  renewed  ?  Our  Lord  tells  us  that  e- 
very  one  who  is  fo,  hears  his  Voice.  The  being  a  Subje6fc 
of  Chrid,  and  hearing  his  Voice,  is  a  general  Mark  and 
Chara6lenflick  of  a  renewed  So.il;  but^hough  it  be  ge- 
neral yet  it  is  infallible  ,-  as  every  Sign  and  Mark  that 
Chnfl  gives  is  fo.     The  Danger  of  Miflake,  1/es  not  in  the  • 

V  ^  Generality 


14^        All  regenerate  and,  renewed  Souls  Serm.  VII. 

Generality  of  the  Sign,  but  in  the  Treachery  of  the  Heart. 
The  greater  Latitude  there  is  in  any  Sign  and  Mark,  the 
greater  Room  it  muffc  be  confefs'd  there  is  for  Deceit  and 
Treachery  in  the  Heart,  in  the  Application  of  that  Sign 
to  yourfelves.  Therefore  there  is  the  greatefl:  Need  of  a 
clofe  and  mod  particular  AppUcation  of  this  Sign  to  your- 
felves, to  difcern  the  State  and  Temper  of  your  Minds  by 
it,  that  you  may  difcern  whether  you  are  refcued  from  the 
Power  of  the  Father  of  Lies,  and  brought  to  be  of  the 
Truth,  and  belong  to  Chrifl,  who  is  the  Truth,  and  the 
great  Difcoverer  of  it.  Enquire  then 

I.  Whether  you  be  univerfally  Subje^s  of  Chrijl  ? 

He  that  is  of  the  Truth  hears  Chrift's  Voice  in  one  Thing 
as  well  as  another.  Truth  is  one,  'tis  univerfally  harmonious 
and  of  a  Piece  with  it  felf:  And  if  you  are  of  the  Truth,  there 
will  be  an  univerfal  Confent  to,  and  Agreement  with  it. 
Now  you  know  that  this  is  God's  Commandment ^  that  'uoe  believe 
on  the  Name  of  his  Son  Jefus  Chrijt,  i  Joh.  3.  23.  And  that  he 
is  the  only  Saviour,  that  there  is  none  other  Name  given  under 
Heaven  among  Men  by  which  we  miifi  be  faved.  Perhaps  you 
think  you  fee  this  Truth,  and  feel  the  Power  of  it  in 
your  Hearts,  and  find  your  Hearts  anfwer  by  believing,  and 
truffing  to  that  Truth.  So  it  is  true  that  God  is  the  mofl 
glorious  and  infinitely  blefled  Being,  and  deferves  all  our 
Love,  Trufl  and  Obedience,  and  you  think  you  have  a 
convincing,  powerful  Tellimony  of  this  in  your  Hearts 
and  Confciences.  You  wonder  how  any  Body  can  help 
loving  that  great  and  glorious  God  ;  you  are  fure,  you 
fay,  you  fometimes  feel  the  fi:rongefl:  Emotions  of  your 
Paffions  and  Afi^e6lions  towards  Him. 

Confider  here,  that  if  you  have  a  right  Knowledge  of 
Chrifl,  and  truly  believe  in  Him,  it  will  certainly  purify 
your  Hearts  ;  and  that  Holinefs  does  not  lie  in  the  Af- 
fe6lions  and  Pafilons,  or  in  the  outward  A6lions,  but  in 
both  ;  and  in  a  Conformity  both  of  the  Mind  and  Body, 
and  of  both  together,  to  the  Image  and  Will  of  God. 

Coniider  alfo,  that  the  Love  of  God  is  a  Love  of  Him 
as  he  has  revealed  himfelf  by  Chrifl  in  the  Gofpel  :  There- 
fore if  you  truly  love  God,  you  love  him  as  fuch  a  Being 

or 


Serm.  VII.  are  the  Suhje^s  of  CHRIST,  147 

or  love  him  in  that  Reprefentation  and  Difcovery  of  him 
by  Chrift  ;  you  love  all  Parts  of  that  Image,  or  all  of  God; 
and  a6l  under  the  Influence  of  that  Love  in  a  Likenefs 
and  Conformity  to  him.  If  you  love  Holinefs  and  Juflice 
in  God,  you  love  it  in  all  its  Relations  to  Creatures,  you 
love  the  A6lings  of  it  to  every  Creature  as  far  as  you  can  fol- 
low it  ;  and  defire  it  in  Perfe6lion,  and  therein  to  imitate 
God,  and  belike  him.  You  love  to  he  true,  juft,  righteous 
in  all  the  Aftings  of  it,  in  all  the  feveral  Relations  wherein 
you  Hand  both  to  God  and  Man  ;  therein  you  fee  and  imi- 
tate God,  and  find  Pleafure  and  Satisfaction  in  your  Souls. 
Otherwife  you  only  love  the  Speculation  of  thofe  Attri- 
butes in  God,  and  their  empty  Names,  or  fome  falfe  Ideas 
which  you  have  fix'd  to  thofe  Names  ;  but  not  the  Things 
them feives,  and  therefore  not  God.  You  mufl  fee  to  it 
that  you  love  all  that  Truth  ivherein  Chriil  difcovers  God 
and  himfelf  ,*  all  thofe  various  Truths,  are  feveral  Branch- 
es of  the  fame  general  Truth  ;  and  all  the  A6lings  to-, 
wards  it  are  but  particular  Emotions  of  that  Principle  of 
the  Love  of  Truth  in  the  Soul.  So  if  you  trufl:  in  Chrifl 
for  Salvation,  it  mufl  be  for  that  Salvation  which  he  of- 
fers, and  therefore  for  a  Redemption  from  Sin,  in  all  Kinds 
and  Forms,  and  for  Refl:oration  to  Holinefs,  not  in  Specu- 
lation, but  in  a6ling  all  the  Parts  of  it  ,*  otherwife  you 
trufl:  Chrifl  not  for  the  Salvation  he  has  purchafed, 
and  offers,  but  for  a  Salvation  of  your  own  devifing  ;  and 
have  coin'd  a  Saviour  and  an  Happinefs  in  your  own  Brain, 
which  is  not  of  God's  appointing  or  offer.  Bring  Chrifl 
therefore  into  all  Offices,  all  Charadlers,  all  Relations  of 
your  Lives,  and  fee  if  you  hear  him  there,  if  you  love 
him,  if  you  follow  him  there,  and  obey  the  Truth  in  all. 
He  mufl  be  all  to  you,  and  for  you,  not  only  for  your 
Juflification,  but  PFifdom,  Sandtification  and  Rede^nption,  Not 
all  inftead  of  thefe  laft  :  But  all  thefe  in  you,  and  to  you  ; 
as  well  as  for  you. 

2.  Are  you  humbly  attentive  to  all  the  Ways  wherein  he 
bids  you  wait  to  hear  him,  that  you  may  learn  and  know  his 
Truth, 

V  2  Pie 


148  ^^^  regenerate  and  renewed  Souls  Serm.  Vlf* 

He  that  is  of  the  Truth  loves  to  know,   and   pofTefs  as 
inuch  of  it] as  poffibly  he  can;  he  is  grafping  and  panting 
after  it,  as  his  Food,  his  Meat  and  Drink,  his  Nouriflimenr, 
the  Solace  and  Refrefhment  of  his  Soul.     There  is  an  A- 
greement  between  the  Truth,  and  Reality  of  Religion  in 
the  renewed    Soul,    and    Chrifl   the   Author    of   Truth, 
and   the    Mirrour     in    whom    it  is  difcerned   ;     he  will 
therefore  like  Martha j  fit  at  the  Feet  of  Jefus,  Luke  10. 
39.     When  Pilate  asked  our  Lord,  PVhat  is  Truth  ?     If  he 
had  belonged,  to  it,  he  would  have  llaid  for  an  Anfwer, 
and  not  gone'out  before  Chrifl:  had  informed  him  of  that 
•weighty  and  im.portant  Qtiefliion.     Thofe  who  are  of  the 
Truth  love  the  Ordinances  of  Chrifl:,  and  the  Place  where 
he  records  his  Name,  and  wait  for  the  Bleiling  of  divine 
Truth  and  Grace.     Prov.  8.  34.     Blejfed  is  the  Man  that 
beareth  me^  watching  daily  at  my  Gates y  and  waiting  at   the 
Pojts  of  my  Doors.     Pfalm  84.  begin.     If  you  be  favingly 
enlightned  and  renewed,  you  know  that  Ordinances  and 
Inftitutions  of  Chrift  are  the  fweetefl:  Places,  and  the  mofl: 
profitable  Exercifes  ;     there  ye  will  wait  at  the  Feet  of 
Jefus  to  be  taught  by  his  Spirit  and    his    Word  ,•   there 
Chrifl:  fpeaks,  there  ^he  makes  known   himfelf.     Now   if 
you  are  got  above  Ordinances,  you  are  got  beyond  Chrifl:. 
If  you  fancy  you  hear  Chrifl:  more  and  better  out  of  the 
Way  of  his   Ordinances  than  in  them  ;      if  you  think 
Chrifl:  has  not  fo  well  calculated,  and  fitted  his  Ordinances 
to  give  youInfl:ru6i:ion  in  his  Will,  and  can  negle6l  them,  and 
find  fome  other  Way  in  which  you  think  you  hear  more 
of  him,  and  find  him  better,  'tis  a  Sign  you  are  following 
an  Ignis  FatimSy  and  not  the  Light  of  Truth.     That  Maa 
who  devifes  a  Way  of  his  own  Head  or  Heart,  in  which' 
he  thinks  he  hears  more  of  Chrifl:,  than  in  the  Way  which 
Chrifl:  himfelf  has  appointed,  is  doubtlefs  far  funk  into  En- 
thuflafm  and  Superfl:ition,  and  following  the  Pride  of  his 
own  Imagination,  and  the  Suggefl:ions  of  his  Fancy  inftead 
of  Chrifl:  and  the  Truth.     A  godly  Man  purfues  Truth  at 
the  Feet  of  Jefus,  and  where  Chrifl:  bids  him  be,  there 
he  will  wait  to  learn  ;     there  he  will  love  to  be,  becaufe 
Chrifl:  is  there  ;    There  ftands   the  Authority  of  Chrifl:, 

there's 


-lid 


Serm.  VII.  m  theSuhjeSts  of  CHRIST.  149 

there's  the  Promife  of  his  Bleffing,  and  Grace,  and  the 
Teaching  of  his  Spirit.  No  Way  can  appear  fo  wife,  fo 
good,  fo  likely  to  hear  the  Voice  of  Chrifl,  and  learn  of 
him  as  that  in  which  he  has  bid  his  People  be  in.  A  god- 
ly Man  when  he  {"ees  the  Truth,  and  is  in  the  Exercife  of 
Grace,  can  entertain  no  Hefitation  about  it  becaufe  he  is  a 
Subject  of  Chriil,  and  his  Biifinefs  is  to  learn  of  him,  and 
fit  at  his  Feet.  Chrifl  is  the  great  Difcoverer  of  Truth, 
and  thofe  who  are  longing  to  know  it,  defire  to  be  where 
he  bids  them  be  to  hear  him.  When  Perfons  know  how 
fweet  it  is  to  hear  Chrifl,  there  they  will  be  ;  you  can't 
pluck  them  away.  They  know  that  all  the  endlefs  Ima- 
ginations of  Men  can't  be  fo  like  to  convey  divine  Teach- 
ing, and  the  Knowledge  of  the  Truth  to  them  as  the  Means 
which  Chrifl  has  appointed,  and  are  under  a  Promife  of  his 
BleiTmg. 

3.  Is  that  Voice  of  Chrifi  iMch  you  think  you  hear  in  your 
Souls y  the  fame  which  he  fpeaks  in  his  Word,  and  do  you  try,  ani 
prove  it  by  that  ? 

When  you  think  you  feel  the  fweet  Influences  of  Truth 
in  your  Souls  drawing  out  your  Hearts  to  God  and  Chrift 
in  Faith,  in  Love,  in  Joy  in  him,  you  mufl  fee  to  it 
that  this  is  the  Truth  of  Chrifl  in  his  Word  and  Promifes. 
He  will  never  fpeak  otherwife  than  his  Word.  Fle  will 
not  fpeak  by  the  Light  of  his  Spirit,  any  Thing  but  what 
his  Spirit  has  fpoken  in  his  Word,  as  the  only,  entire,  11- 
niverfal  Rule  of  your  Faith,  Love,  and  Obedience.  If  you 
feem  to  have  the  mofl  fublime  and  exalted  Notions  of  God 

',*?  and  Chriil,  as  if  you  had  fome  diredt  Ideas  of  the  Deity  ; 

-  if  you  have  the  mofl  raifed  Apprehenfions  of  Communion 
with  God  ;  if  in  any  Thing  they  be  more  than  the 
Word  declares,  or  different  from  that  in  its  true  Meaning 
and  Defign,  they  are  too  fublime  to  be  fpiritual_,  i.  e.  they 
mufl  all  fink  down  into  enthufiaflick  Foolery,  or  Superfli- 

tion. Again  enquire  whether  you  try  the  Light  of  Truth 

within  your  Minds  by  the  Light  of  Truth  without  you,  in 
the  Word  of  ^  God  :  Do  you  bring  the  Manifeflation  of 
God  and  Chrifl  which  you  fuppofe  you  iind  in  your  own 
Souls  to  theTeft  of  the  Word?    I  don't  mean  whether 


150     ~    M  regenerate  and  renewed  Siuls  .Sbjim.  VII. 

you  do  it  in  the  very  Time  of  that  Manifeftation  for  that 
many  Times  a  Chriftian  can't  do,  nor  needs  he  do  ;-  he 
may  know  that  he  does  fee,  and  believe  the  Truth  in  Je- 
fus,  and  take  Chrifl:  at  his  own  Offer,  and  during  the  Time 
of  his  a6ling  Faith,  or  Love,  &c.  for  him  to  go  about  to 
try  it  in  fuch  Cafes  is  to  interrupt  his  Communion  with 
God,  and  break  off  the  Soul  from  its  proper  A6lings  upon 
God,  and  Chrift,  and  the  Truth,  but  afterwards  as  there 
is  need,  in  proper  Time  do  you  do  fo  ?  Is  this  the  Way 
and  Courfe  you  take  to  prove  by  the  Word  of  Chrifl  that 
the  Truth  you  think  you  fee,  is  the  Truth,  and  that  it  is 
Chrifl:  who  by  his  Spirit  fpeaketh  in  you  ?  Or  elfe  is  your 
Way  to  bring  the  Word  to  the  Trial  by  what  you  take 
to  be  the  Truth,  and  Light  of  the  Spirit  in  your  own 
Minds,  and  interpret  it  by  the  Light  that  ihines  there? 
If  you  do  the  firfl:,  and  find  the  Truth  in  your  Hearts,  an- 
fwering  and  correfponding  to  the  Truth  of  the  Word  of 
God,  then  you  are  the  Followers  of  Chrifl:  and  hear  his 
Voice.  If  you  do  the  lafl:,  and  prove  the  Truth  of  the 
Word  by  the  Truth  you  apprehend  the  Spirit  fpeaks  in 
your  Minds  then  you  make  Chrifl:  follow  you  ;  you  have 
then  fet  up  a  new  Standard  oft  Revelation,  and  a  new 
Rule  to  try  the  Spirits  by  :  This  is  not  to  try  your  Spi- 
rits, and  the  Spirit  fpeaking  in  you  by  the  Spirit  of  Chrifl:, 
but  the  Spirit  of  Chrifl:  by  your  Spirit  and  the  ImpreflTi- 
ens  on  your  Minds.  If  you  determine  Chrifl:  fpefaks  fo  be- 
caufe  you  underfl:and  him  fo,  and  not  that  you  underfl:and 
him  becaufe  he  fpeaks  fo  ,*  it  feems  you  hear  yourfelves, 
and  not  Chrifl:,  and  are  Followers  of  yourfelves,  and  not 
of  Chrifl:.  e^. 

4.  Do  you  fee,  and  love  Chrijl  in  the  Truth  1 
Truth  is  in  itfelf  the  mofl:  amiable  Objeft,  the  Delight, 
and  Pleafure,  the  Food  and  Happinefs  of  the  humane  Un- 
derfl:anding.  But  the  Truths  of  God  are  in  their  own  Na- 
ture the  mofl:  excellent,  and  amiable  of  all.  They  are  in 
themfelves  infinitely  good  and  defirable  :  But  they  have 
a  peculiar  Endearment  to  the  Soul  that  is  of  the  Truth,  as 
they  are  made  known  by  Chrifl:  to  a  fallen,  and  blind,  and 
fmful  World.     All  that  divine  Truth  about  v/hich  Rehgion 

is 


Sekm.  VII.  are  the  Subjects _of  CHRIST.  151 

is  converfant,  is  brought  to  Light  by  Jefus  Chrlft,  and 
(hines  in  and  through  Him,  who  is  the  Redeemer  and 
Saviour  of  Sinners.  It  is  all  brought  from  Goi  to  us  by 
and  through  Chrifl,  and  all  our  living  and  a6ling  it,  and 
Conformity  to  it  is  terminated  in  God,  the  eternal  Foun- 
tain of  it,  through  the  fame  Medium.  Now,  do  you  fee 
and  lovQ  Chrifl  in  his  glorious  Charadler,  The  Light  of  the 
World  1  Are  you  pleafed  with  that  glorious  Chara6ler, 
and  pleafed  to  follow  Him  as  the  Difcoverer  of  the  true 
Light  of  God,  fhining  in  your  Souls,  and  leading  them 
to  their  Perfeftion,  and  Bleifednefs  in  the  PoifefTion  and 
Enjoyment  of  Truth  in  God?  If  you  view  and  love 
Chrifl  as  the  only  great  Medium  of  ,^jl  Communication  of 
Light  and  Truth  from  God  to  you,  inl  a6l  all  your  Re- 
ligion with  a  Reference  of  it  to  God  only  by  Chrifl,  you 
are  Followers  of  Him,  and  of  the  Truth:  But  if  you  are 
pleafed  with  your  felves  in  the  Apprehenfion  of  your 
PofTeffion  of  Iruth  ;  if  you  are  elated  with  your  own 
Wifdom  and  Goodnefs  in  it  ;  if  it  helps  you  to  fee  your 
own  Excellency  and  Wifdom  fuperiour  to  your  Neigh- 
bours, and  boaft  your  felves  in  your  Attainments,  you  then, 
leave  out  Chrifl,  and  are  paying  Adoration  to  the  Idol  of 
your  dear  Self,  but  are  blind  to  the  Truth  as  it  is  in  Jefus : 
Unto  whom,  the  King  of  Truth,  the  Light  of  the  World, 
the  Joy,  and  Hope,  and  Glory  of  every  Chriftian  ;  be 
eternal  Praifes.    AMEN. 

FINIS. 


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